
LIBRARY OF CONGRESS. 

— 

6$8jt,.~ @ojnjrig|t !ftu 

Shelf £ l£5S^ 

UNITED STATES OF AMERICA. 











































. '•'i'll 


























y 
























































































































' 






GENESIS OF POWER 


AND THE 


MEDIA THROUGH WHICH IT ACTS 


/BY 

THOMAS F. CAMPBELL, A.M. 








NEW YORK 

JOHH B. ALDEH, PUBLISHER 




Copyright, 1889, 

BY 

T. F. CAMPBELL. 


LC Control Number 



tmp96 025692 


DEDICATION. 


TO MARY S. CAMPBELL AND OUR LITTLE DAUGHTER , 
CATHERINE ELIZABETH, IS THIS VOLUME , AS A TRIBUTE OF 
PURE AFFECTION, DEDICATED BY THE HUSBAND AND THE 
FATHER, 


T. F. CAMPBELL. 













































r 






































PREFACE. 


The mature results of thirty-six years’ labor in the 
church and in the school-room find expression on the 
following pages. 

That the same things have been said, and well 
said, by others, does not relieve the author from the 
obligation to contribute his mite to the fund of litera- 
ture pleading for Christian Union : for peculiar com- 
binations of ideas, novel modes of thought, and new 
methods of presenting the same subjects may arrest 
the attention, and prompt to action some who might 
otherwise remain indifferent to the most important 
movement of the age. 

The reformation leading men from fables to facts, 
from the counsels of men to the Gospel of Christ, 
from tradition to the Bible, will not yield its full har- 
vest of blessing until Christians not only accept “ the 
Bible, the whole Bible,” but reject everything else, 
names, creeds, and differential tenets, not found ver- 
batim in the Bible. 

He who loves his creed more than he loves Christ 
is not worthy of Christ ; he who loves his discipline 
more than he loves the Hew Testament is not worthy 
of the Hew Testament ; he who loves his partisan 
name more than he loves the name Christian is not 
worthy the name Christian ; and he who rejects not 
his human creed, discipline, and name, cannot come 
into Christian Union. 


6 Preface. 

The most learned, pious, and zealous are dull of 
hearing and slow to understand these things : hence 
the necessity of “ line upon line, precept upon pre- 
cept, here a little and there a little,” until they realize 
in the full import of its iconoclastic significance that 
all human organizations and denominations must be 
destroyed ; that they must follow the course and share 
the common fate of hundreds of similar institutions 
which have, within the past eighteen hundred years, 
risen and flourished, and fallen, because the gates of 
death prevailed against them. Of the Church of 
Christ alone it has been said, and can be said, “ The 
gates of Hell, etc.” 

Christian Union admits of no compromises . — “ The 
truth, as it is in Jesus,” is the only possible basis of 
the Union of Christians for the glory of God and the 
conversion of the world. 

If this volume shall contribute anything to the at- 
tainment of an end so grand, a consummation so glori- 
ous, it will have accomplished a leading purpose for 
which it was written, and the author will be, in that 
respect, satisfied. 

An apology ought not to be demanded for the in- 
troduction of copious quotations of Scripture; for 
these form, no doubt, the best part of the book. A 
question may be asked, however, “ Why omit refer- 
ences by chapter and verse ? ” The answer is, first, 
they mar the beauty of the page, and are seldom used ; 
then, the quotations are generally familiar Scriptures, 
the accuracy of which will be recognized without ex- 
amination ; and where they are otherwise, the use of 
a concordance will make it easy to turn to them. 

A few quotations also from other sources have been 
introduced without reference. These, too, it is pre^ 


7 


Preface. 

sumed, will, on account of their familiarity, be readily 
recognized and referred to their respective authors. 

Many valuable thoughts and pleasing ideas, gathered 
from forgotten sources and unknown authors, have 
been introduced into the body of the work without 
reference. This general statement is made in ac- 
knowledgment of all obligations thus incurred. 

As a dove from the ark, this little volume is sent 
forth over the turbulent bosom of a divided Christian- 
ity, with the prayer of the author for Heaven’s bless- 
ing, and the hope that it may bear the olive branch 
significant of peace and of a united church. 


CONTENTS 


CHAPTER I. 

Introduction. - 15 

Manifestations of power in nature — In the mineral and the vege- 
table kingdoms— In the rain, flood, and flow of water— In the 
solar system — In the sun— In gravity and light — In the uni- 
verse — The source of power— Two theories — The atheistic 
theory inadequate — The monotheistic better — Gravity— God 
the source of all light, and power, and life — He inhabits eter- 
nity, and rules all being, material and spiritual 

CHAPTER II. 

Genesis and Classification of Power. - 29 

Power necessary to life, temporal and eternal — Universe, material 
and spiritual — Matter, passive — Spirit, active — Classification 
of spirits — Classification of power according to its source — 
All phenomena either physical or spiritual — Classification of 

S ower according both to its source and its results— Laws of 
[ature, the will of God, 

CHAPTER III. 

Characteristics of Power, Divine and Satanic. 36 

Man — Two natures in one personality — His moral accountability 
rests, first, on his ability to know what power moves him ; 
and second, on his ability to act with, or resist it — No sepa- 
rate characteristics for human power — Every act of man must 
bear the Divine, or the Satanic characteristics — He can not 
serve two masters — His final destiny dependent upon his 
words and works. 


CHAPTER IV. 

Characteristics of Human Power. - 45 

Power, apart from its source, a unit — Its character determined by 
its results — Parental responsibility — The man working with 
God — The man working with Satan— The first set of charac- 


10 


Contents. 


teristics, light and darkness— The second, union and division 
— Christian union possible only on the basis of the Bible — 
Third set of characteristics, happiness and misery — Man must 
act with God or Satan— No neutral ground— “Ye cannot 
serve God and mammon.” 

CHAPTER Y. 

Freedom op the Will. 56 

A voluntary action implies an alternate — The soul — The sentient, 
the psychical, the rational in man — The vegetable kingdom 
with its instincts — The animal, with its sentient nature— The 
power of volition first appears in man’s psychical nature — 
Here it is limited to the strongest motive — A higher power, 
and a nobler standard of action — The prerogative of the spirit 
to govern — The Christian contest — Power illustrated in case 
of the mother — Of the captive warrior — Examples of the 
power of faith in eleventh chapter of Hebrews — Conscious- 
ness, the final argument for the freedom of the will — The 
will, the efficient cause in every action — Upon its decisions 
will depend an eternal destiny. 

CHAPTER YI. 

The Formulating of Physical Power. - 67 

Potential energy — Spirit, the primal source of power — Every ef- 
fect results from some power as a cause — A medium neces- 
sary to transmit power from its source to its object — Power 
in wind and water, steam, light, and electricity unlimited, 
yet practically almost useless for want of machinery to con- 
trol it — The hand, a medium of power — Multiplication of 
media, evidence of weakness — God’s instruments always 
simple — Gravity in physical phenomena. 

CHAPTER VII. 

The Formulating of Spiritual Power. - 76 

Language the medium between spirits — The peculiarity and 
potency of a word — The noun the basis of all language — God 
gave man religion by giving him language — Satanic power 
exerted through the medium of language — The transgression 
in the garden — The Word then made the potent instrument 
of love and mercy — The Patriarchal age, developing a vocab- 
ulary — Moses with his law, the school-master in the youth 
of the race — The maturity of the race demanded a better 
formula — The Word became incarnate, Immanuel — The 
Mediator — The Gospel, the completed formula for the salva- 
tion of all who believe it. 


Contents. 


11 


CHAPTER VIII. 

The Formulating of Divine Spiritual Power. 88 

Various manifestations of divine power not for salvation — Several 
formulas for salvation— Sacrifice, the demand of justice — 
Human sacrifice natural — Sin against an infinite Being, only 
atoned for by an infinite sacrifice — Patriarchal religion— Driv- 
ing out the Ammonite and establishing the Israelites in 
Caanan — The Jewish religion — This made nothing perfect — 
It was weak through the flesh — Jesus makes a new covenant 
— He is recognized by God as “The only begotten of the 
Father” — The abstract formula — The concrete — Tabulation 
of the Gospel, God’s formulated power for salvation. 

CHAPTER IX. 

The Gospel in Conversion. - - 100 

The rod in the hand of Moses was God’s power to save Israel — 
The Gospel in the hands of the ministry is God’s power to 
save men — The simplicity of the Gospel makes it promptly 
available in any emergency — Natural order of faith, repent- 
ance, and baptism — The baptismal formula — Satan has made 
baptism the occasion of division— Peculiarities of baptism — 
Typified in the passage of the Red Sea — Jesus, the full em- 
bodiment of Divine power — The great commission— A “ new 
creature ” — The testimony of the Spirit. 

CHAPTER X. 

The Fallacies of Infidelity. - - 110 

It demands impossible or unreasonable testimony— The Jews at 
the cross — Dives — Nicodemus — The rich ruler — Naaman — 
The skeptic has his own better plan — Why not save a man 
out of the church as well as in it ?— Illustration from the 
vegetable kingdom — Christian Infidelity — Salvation not a 
question of power, but of order — Essential and non-essential 
elements of the Gospel— Every element should be used— Il- 
lustration in the growth of a vegetable — Light, heat, moisture, 
and soil necessary to vegetable life — Faith, repentance, con- 
fession, and baptism, necessary to spiritual life — It is wise to 
follow that which is entirely safe. 

CHAPTER XI. 

Infidel Discontent. - - 120 

In search of something new— Objections to every locality, climate, 
and country — No one pleased with himself in body, mind, 
or character — Discontent prevails— The earth for man, and 
man for the earth— He leaves it under protest— No one 


12 


Contents. 


would exchange himself for another, not for an angel— Re- 
capitulation — What man needs — Looking for new heavens 
and a new earth — The spirit first renewed. 

CHAPTER XII. 

Skeptical Impatience— The New Mind. - 150 

Where is the promise of his coming — Periodicity in Revelation as 
well as in Nature — Work of the present period progressing — 
The order of the Great Architect neither appreciated nor ap- 
proved — Development in geological processes would suggest 
like order in Revelation — The first process : “ Go teach ” — 
Education, its importance in every department of life — Faith, 
its sustaining power — The clear light it sheds on creation, 
providence, and redemption — Jesus assumes a royal charac- 
ter ; death is robbed of its sting, the grave of its victory — 
Hope points to the resurrection. 

CHAPTER XIII. 

The New Heart. - - 140 

The new heart a necessity to the divine life — Points of agreement 
; — Satan ingeniously suggests a new heart without the word 
— The Gospel — Mysticism in conversion without the word — 
The sufficiency of the Gospel — Distinction between a change 
of heart, and a new heart — The new heart implies freedom 
from sin — When made free from sin — The form of the doc- 
trine — The doctrine can no man obey — Following Jesus — 
Time important when a great issue is pending — When made 
free from sin very specific— “ Getting religion,” full of de- 
lays— Leads to skepticism and finally to infidelity — God’s 
power for salvation always available through the Gospel — 
The fruits of the Spirit. 

CHAPTER XIV. 

The Blood of Christ Cleanseth from All Unrighteous- 
ness. - - - 150 

The plan of redemption a unique system — Jesus, the centre — His 
dignity and authority — Partial views give rise to parties, ig- 
norance the cause of division — Hope points to better things 
— Man involved seven-fold in sin — The fetters severally 
broken— Faith destroys the love of sin— Repentance, the 
practice— Confession, the suzerainty — The blood of Christ, 
the guilt — St. John’s vision of the redeemed. 

CHAPTER XV. 

Made Wholly Free from Sin. - 160 

Condemnation must be removed — An illustration — No justifica- 
by the Law— The blood of Christ, the ground of justification 


Contents. 


13 


— God can be just and the justifier of the ungodly— Baptism 
— It involves death, burial, and resurrection — It translates 
from the kingdom of darkness to the kingdom of God’s dear 
Son — Free from the state of sin — Answer to the question, 
“What must we do?” — Life the gift of God— The Holy 
Spirit promised — With the Spirit comes spiritual life — Syn- 
optical statement of getting a new heart — In all this the 
Spirit is dominant — Some of the items, coincident, some suc- 
cessive-justification ascribed to nine things— On this for- 
mula are inscribed the sacred names — There will he meet and 
bless the obedient. 


CHAPTER XVI. 

False Measures op Assurance that “We Have Passed 
from Death unto Life.” - - 172 

Impatience for new heavens and a new earth must be repressed 
for the discussion of an important question : How shall I 
know that my sins are pardoned ?— Testimony must be of the 
most reliable kind — Some of the many answers usually given 
named — Every Christian blessing measured by faith— “ Feel- 
ings” wholly unreliable — “ Experimental religion ” — Feeling 
in a religious sense found to be consciousness — Incompetency 
of the church, preacher, or parents to know the facts — Illus- 
tration— Christianity taught only in the New Testament. 

CHAPTER XVII. 

True Measure of Assurance that “ We have Passed from 
Death unto Life,” - - 182 

Concern for a perfect title measured by the value of the estate — 
Where does the Christian read his “ title clear to mansions in 
the skies ” ? — Neither the heart, nor the church register, nor 
the earth itself will do — The court of heaven, and the Lamb’s 
Book of Life— Importance of knowing that all the conditions 
have been fulfilled— The terms of the covenant must be ac- 
cepted — Trial set and witnesses on hand — Witnesses rejected 
for want of competency — Two witnesses only competent and 
worthy — They are examined— The strength of the title de* 
pends upon the harmony of their testimony — Baptism, to 
many, is a difficult question — The summing-up testimony—.. 
The verdict. 


CHAPTER XVIII. 

The Office and Work of the Spirit. - 199 

The relation of God, the Word, and the Spirit difficult to appre- 
hend — Inadequate illustration — Change of relationship— One 
God— Jesus promises to send the Spirit, which he did on the 


14 


Contents . 


first Pentecost — Office and work of the spirit — First, to the 
church ; second, to the world— The Spirit uses only the 
language of Jesus — Fourfold manifestation of the Spirit — 
Imparted by breathing — No living man authorized to enact 
laws for the church of God — Baptism of the Spirit accom- 
plished and ceased— Plenary power conferred by it — Second 
part for the same act at the house of Cornelius — They spake 
with tongues — The Christian has the gift of the Spirit, infi- 
nitely better than a baptism of the Spirit. 

CHAPTER XIX. 

Spiritual Gifts, and the Gift of the Holy Spirit. 212 

Tiejfact and testimony must be of the same kind — Two classes 
— First, “ Spiritual Gifts ” — These limited — Gifts enumerated 
— Conferred for the benefit of all — Could not be turned to 
individual account nor purchased with money — Establishing 
the kingdom — These gifts were done away when the revela- 
tion was completed — “ The gift of the Holy Spirit ” — This in- 
. finitely better than all other spiritual manifestations — The 
Christian’s wealth — Holy Guest — The right of hospitality 
sacred— The saint, the temple of God — The church, the body 
of Christ — The honor of the humblest saint — A guest will not 
usurp authority — Should be treated courteously — May be 
grieved away — Paul’s exhortation to the Ephesians. 

CHAPTER XX. 

Christian Union. - - 224 

The Gospel committed to man— The Spirit through the body of 
Christ, the Church, accomplishes the will of God— The An- 
nunciation— The purpose of Christ’s coming— To glorify His 
Father, and convert the world— Analysis of XVII. St. John 
— The new Commandment— Division a characteristic of 
Satanic power— Progress of knowledge tends to union — 
Movement in United States— Evils of division in mission work 
abroad— The Indian woman— She utters an oracle worthy 
to be printed in gold and set in a frame studded with dia- 
monds— Sad effects of division in the United States— Party 
shibboleths and human creeds the bane of union— The ques- 
tion mooted, “How can the malady be healed ?”— The 
leaven at work— Christian union both practical and desirable, 
Church union is neither. 

CHAPTER XXI. 

Practical Christian Union. - - 238 

Ignorance opposed to progress— Tenth of Romans— All parties 
are laboring, each to sustain his own scheme to the neglect 

of God’s (plan of) righteousness— Christians following the bad 


Contents. 


15 


example of the Israelites — The Bible, accepted by all ; the 
Bible alone by few — The New Testament alone makes Chris- 
tians — Something must be added to make Episcopalians, 
Baptists, etc. — Every name, creed, and other element of dis- 
cord should be destroyed and the Bible alone and the name 
Christian retained as germs of union — The factors in all relig- 
ions — Creed, confession of faith, and discipline, the elements 
of the church of God — The creed — The conversation on the 
Mount of Transfiguration — The creed not of men nor from 
men, but from God — Human systems must die — The confes- 
sion — The value of a confession measured by the authority 
which demands it — Human confessions lack authority — The 
discipline — It is contained in a single word with its subject 
and object — No trial necessary — Synoptical statement— -lie- 
suits, “ Glory to God, and the salvation of the world.” 

CHAPTER XXII. 

Common Ground. - - 252 

Wisdom hath builded her house— The foundation — The structure 
— The seven pillars— Open letters on Christian Union — Each 
comes with his differential tenet — Possessive pronouns — In- 
visible church a chimera— The visible, working church — All 
human institutions die — The church of Christ survives — 
Characteristics of the church of God — Common ground on 
the subject of baptism— An example submitted — No merit in 
water — Baptism in itself not a pleasant thing — It is the proper 
test of faith — The last step over the threshold into the king- 
deni — One God and Father of all. 

CHAPTER XXIII. 

Principles op Organization. 


Elements of Union — Elements of Division. 

- 

- 

263 

CHAPTER XXIY. 




Thd New Body. 

- 

- 

267 


The present body should be carefully preserved because it is the 
Temple of God — It will be laid away, “ to sleep in Jesus,” 
until time for delivery from the “bondage of corruption 
The volume of humanity must reach its final period — The 
resurrection will follow — Witnesses to the resurrection of 
Jesus — Fifteenth of I. Corinthians — It doth not yet appear 
what we shall be — Some characteristics of the resurrected 
body seen in Jesus, after his resurrection — The resurrection 
will be announced by the trump of God — The living shall not 
precede the dead, but shall be changed — The two resurrec- 
tions — The new body not the result of the resurrection, but 
of the change wrought by the Spirit subsequently — The saint 
will be satisfied— The final judgment set. 


16 


Contents . 


CHAPTER XXV. 

New Heavens and a New Earth. - 278 

Display of power in the renovation of heaven and earth — The 
possible causes or conditions which may develop such power 
— The problem out of the reach of science — Faith grasps it in 
the department of Revelation— Peter's answer to scoffers—' The 
prophets, Jesus, and St. John, the Revelator, give us full and 
definite statements of the fact and much of the phenomena — 
The new earth as seen by John under the figure of a 
great city — The inhabitants of the city — Their rank, position, 
dress, etc. — The work of renovation completed — The child of 
God alone can appreciate, and in part comprehend these 
things. 


GENESIS OF POWER. 


CHAPTER I. 

INTRODUCTI ON . 

PHYSICAL POWER. 

In a concert where the ‘ ‘ Anvil Chorus ” was 
sung, two strong men, with apparent effort, brought 
into the hall an anvil, upon which the chorus was 
sounded. At the conclusion of the piece, a child 
of six years old passed his tiny hand through a loop 
on the side of the anvil, and carrying it with one 
hand, bore it from the hall with apparent ease. The 
feat, though a deception, was, for the moment, sub- 
lime. The house cheered to the echo, as the little 
fellow, returning, said : “How is that for muscle?” 

Real manifestations of power far more wonderful 
pass before us every hour, without even exciting at- 
tention. The simple adhesion of a few superficial 
feet of smooth surfaces will sustain many hundred 
pounds’ weight ; while the cohesive attraction be- 
tween the molecular particles of a bar of steel an 
inch in diameter is equal to many thousand horse 
power. The freezing of a few ounces of water 
splits the rock in twain and rends the mountain 


16 


Physical Power. 


asunder, scattering its fragments in tlie valley 
below ; while the crystalline force in the diamond 
is a miracle of unmeasured power. Nor are these 
prodigies of force limited to the mineral kingdom. 
The mustard-seed contains potential energy, which, 
when developed under favorable conditions, will 
push the plumule, seeking the light, through several 
inches of superimposed soil, with a force of many 
pounds. 

The oak, springing from the acorn, is carried by 
the vital force into mid-air, while from the nut of 
the gigantic Sequoia of California springs a column 
thirty feet in diameter, measuring in wood ten-score 
cords. With these as units of measurements may 
be estimated approximately the vital energy neces- 
sary lo rear a forest of such trees, covering a hun- 
dred square miles. The fragrance and beauty of 
the garden ; the cereals and fruits of harvest ; the 
verdure of the plains ; the forests of the valley and 
the timber on the mountains of all the continents 
and islands of earth are carried by the same vital 
force out of the soil upward, some of them hun- 
dreds of feet into the atmosphere. Add to all this, 
the power required to uphold and sustain them 
against the constant action of gravity, and the fit- 
ful force of the winds pushing alternately from 
every point of the compass, and there results an ag- 
gregate of force, which, if given in tons, would 
defy the utmost grasp of the mind to comprehend. 

It is difficult to pass from these phenomena, 
limited in scope and partial in results, to that 
broader and more comprehensive power coupled 


Genesis of Poicer. 


17 


with heat, whose primal source is the sun, and 
whose influence is seen alike in the graceful homage 
of the sunflower ever turning its radiant disk to the 
king of day, and the rising of a continent from 
ocean’s depths and the upheaval of mountain ranges 
along its borders. 

The rippling wave kissing the shore in peace, the 
rolling billow majestic in mien, and the ragingocean 
terrible in aspect, are the manifestations of its 
changeful moods, as it smiles in the zephyrs of the 
morning, moves majestically under the quickening 
breeze, or rages with terrific fury in the prevailing 
storm. Where shall a measure of its force be 
found ? 

Stand on the summit of the Calaporia mountains, 
look to the north over the Willamette valley nest- 
lino; between the Cascade range on the east and the 
Coast range on the west, in breadth from crest to 
crest one hundred and fifty miles, and extending to 
the Columbia river one hundred and fifty miles 
away. All this vast region is rich in grass and 
grain, fruit and forest. In their season, rain-clouds, 
wafted by the winds across the western range, 
come, like huge ships with spreading sails, freighted 
with treasure, plunging and careening up the valley 
and across it, until wrecked against the Cascade and 
Calaporia ranges, they scatter their liquid gems on 
the mountain sides, fertilizing them with moisture 
and covering them with forests of spruce and fir, and 
feeding myriads of brooks and rivulets flowing into 
the Willamette across the plain, causing it to be well 
watered everywhere, even as the garden of the Lord. 


18 Physical Power. 

The annual rainfall over this vast region of eigh- 
teen thousand square miles is fifty-two inches, or 
four and one-third feet. This is equivalent to one 
million one hundred and fifty thousand tons on' each 
square mile, and on the entire area two billion 
seventy million tons. All this vast burden was 
literally lifted from the bosom of the Pacific, high 
in the air, far from shore, and carried on the wings 
of the wind to the place of deposit. 

This is but a fraction of the vast volume poured 
down annually on the continent. The Columbia, 
the St. Lawrence, the Mississippi, and the Amazon 
are channels through which the surplus of these 
floods, not crystallized in the mineral, nor absorbed 
in the vegetable, is borne back to the ocean. Like 
power is at work in the pluval irrigation of the 
eastern hemisphere and the isles of the seas, to say 
nothing of double these volumes precipitated di- 
rectly back into the oceans themselves. 

These exhibitions of power are still within the 
limits of the earth’s atmosphere. 

Take position in space and mark the play of 
worlds as they whirl around a central orb with 
varying velocities, some twenty, some fifty and 
some a hundred times that of a cannon ball in its 
maximum flight ; and yet, though their orbits are 
measured by millions, reaching up to billions of 
miles, and exceedingly intricate, never an inch out 
of place, nor a second behind time. 

The force that projected the world in space with 
a velocity of a thousand miles a minute, needs to be 
multiplied by twelve hundred, to give Jupiter his 


Genesis of Power . 


19 


velocity, and by factors corresponding to volume 
and distance from the central orb for all the other 
planets. 

The sun, the reservoir and fountain of all the 
physical power in the solar system, holds the 
planets with their satellites in check with a constant 
force exactly balancing the force of projection. 

A nearer approach to this central reservoir of 
power reveals a force, in the presence of which all 
organic matter, all mineral forms, would be in- 
stantly crushed to atoms and dissipated like mist 
before a tornado. A storm of wind on earth moves 
one hundred miles an hour. A storm of flame on 
the sun moves twenty thousand miles in the same 
time. The force of a slashed cane-brake burning, 
sends columns of flame a hundred feet above the 
standing trees ; in the collapse of a chasm appear- 
ing in the photosphere as a sun spot, the collision of 
opposing sides shoots the fiery mist two hundred 
thousand miles high. All these results are simply 
mechanical and within the scope and province of 
reason. 

The more wonderful manifestations of power, 
transcending the utmost grasp of finite mind, couple 
themselves with gravity and light — the first a term 
to denote a cause ; the second, a result of motion 
whose cause is hid amongst the impenetrable 
secrets of the infinite ; yet, it becomes itself the 
cause of all organic being, and the condition of the 
play of that more mysterious and utterly incompre- 
hensible energy called life. 

Some of the laws under which these recondite in- 


20 


Physical Power. 


fluences act have been discovered and placed under 
mathematical formulas, but their essence or 
being, whether entity or only inAuence from another 
entity, has not yet been determined. 

The scientist knows not where nor how to seek 
for knowledge where all theories break down with 
every test, and where reason itself would impose 
an emphatic negative. How can a body act where 
it is not? or inAuence another hundreds of millions 
of miles away without an appreciable or conceivable 
medium? To a mind capable of logical thought, 
such results, in the absence of demonstration, are 
not only impossible but absolutely inconceivable. 
Nevertheless such facts exist. 

The sun sends out its power, martialing the 
planets in space with their attendant satellites by a 
law which science has not yet been able to formu- 
late. It Alls with light the entire sphere whose 
radius is equal to that of the orbit of Neptune, two 
billion eight hundred and sixty-two million miles 
away. All this vast space is full of power, sporting 
with worlds Ave, seven, twelve hundred times 
larger than the earth, and at distances twelve, 
twenty, thirty times more distant, with less appar- 
ent effort than a school-boy tosses his ball ; and 
full of light, vivifying and thrilling all these worlds 
with life. 

What majesty in the sun, as he seethes and burns 
with unquenchable Aarne, rolling and hashing light 
and heat and power into outer space for millions of 
years, unexhausted and inexhaustible ! 

Even this is to be yet at home in the solar system, 


21 


Genesis of Power . 

making note of the power needful for a little family 
of worlds, in the presence of tie innumerable hosts 
of heaven. Survey by night the celestial vault and 
consider other suns, one hundred, five hundred, a 
thousand times larger, double, triple, multiple, with 
their attendant planets and satellites infinite. Fancy 
fails and imagination reels and falls as a drunken 
man in the presence of energy so intense, of force 
so vast. Add to all this the mingled suns forming 
galaxies bright, and nebulae unresolved by tele- 
scope, and the mind is dazed and lost in the infinity 
of power. 

SPIRITUAL POWER. 

The carrier pigeon, returning, often acquires such 
velocity as to sweep off its plumage and cause it to 
settle down exhausted to many days’ needful rest 
before undertaking another flight ; so the mind, re- 
turning from the bewildering display of omnipo- 
tence in force and energy, shorn of vanity, seeks re- 
pose, and the renewing of strength for further re- 
search and fuller investigation. 

Stimulated and excited by an increasing thirst for 
knowledge, it rises to renewed effort, seeking tho 
origin and source of all this power. Is it an ele- 
ment, an attribute or endowment of matter? or has 
it an independent and higher source, Spirit , con- 
trolling matter, and subjecting it to rational laws ? 

There are two theories, the monotheistic and the 
atheistic. They alike make two assumptions, the 
former, spirit and matter from spirit ; the latter* 
matter and power in matter. The first refers all 
power to spirit, which the government both of mat- 


22 


Spiritual Power . 


ter and mind subjects to rational laws ; the second 
treats it as inherent in matter, governing it accord- 
ing to “the laws of nature,” an expression in the 
atheistic system not well defined. In the grosser 
forms of matter no such endowment can be de- 
tected ; instead thereof, inertia is said to be the 
first and leading attribute of a body. It must, 
therefore, be sought for in the ultimate particles or 
atoms. But an atom is infinitesimal ; hence it 
will require at least an infinite number of them to 
make a volume equal to a mustard-seed. 

Many species of infusoria are said to be as much 
smaller than a house-fly as the fly is smaller than an 
elephant ; and yet this protozoan must have at least 
a circulatory, a respiratory, and a digestive system. 
The blood-vessels of the larger animals are attenu- 
ated in their ramifications to the millionth of an 
inch in diameter. How infinitesimal must be the 
atoms which circulate in the veins of an animal 
whose whole body can be seen only under the most 
searching microscope ? The familiar illustration of 
the grain of musk scenting a room for months, even 
years, without appreciable diminution ; and the 
ductility of gold, which may be drawn out as coat- 
ing or wire to the thickness of the three hundred 
millionth of an inch, aid in efforts to apprehend the 
minutia of an atom. And yet it has eluded every 
eye, and defied the utmost skill of science to de- 
tect it. 

The fancied endowments of this mysterious body 
are as diversified and versatile as its size is diminu- 
tive and inscrutable. It is seen to have in crystal- 


Genesis of Power. 


23 


lization varied and definite forms, with six systems 
of axes, giving rise to a great variety of crystals ; 
its molecular combinations show that it can number 
and measure, and weigh and choose ; on these prop- 
erties are based the chemical laws of proportion, 
equivalent, multiple, definite, etc. It has for elec- 
tricity two sides, a positive and a negative, and the 
molecule responds to electric action alike in analy- 
sis or synthesis. The porosity of different bodies 
depends upon its ability to keep itself at a certain 
distance from its neighbors on every side. Gravity 
requires that this atom attract every other atom 
with a constant power, in direct proportion to its 
weight and inversely as the squares of the distances 
through which it acts. The production of light by 
attenuated luminiferous ether, composed of atoms, 
is the result of five quatrillions of waves per second. 

More astonishing still, these atoms combined into 
molecules, marshal themselves in the mineral, veget- 
able, or animal kingdom at pleasure, and form a 
germ, a plant, an animal — fish or fowl, insect or 
mammal — by an inherent but undiscovered law. 
These are endowed with cohesive, crystalline, and 
vital forces by which they construct fibre and tissue, 
nerve and muscle, energize with instinct and reason, 
and crown with life. 

The final outcome is man, the last of a series of 
developments, in which these atoms have advanced 
from a diffuse mass of inert matter to simple forms 
of mineral structure, held together by cohesion or 
crystallization ; followed by a “ change from an in- 
definite, incoherent homogeneity into a definite, co- 


24 


Spiritual Power. 

lierent heterogeneity, through continuous differenti- 
ation and integration.” (Spencer.') 

Such an atom with such endowments is an im- 
possible conception ; or if possible, wholly inad- 
equate as a cause to the results of power every- 
where apparent. 

The other theory begins with the Bible ; places 
spirit behind and God above matter ; and finds in 
Him the genesis of all things : ‘ 4 God created the 
heaven, and the earth was the beginning.” “By 
faith,” says the Hebrew letter, “ we understand the 
worlds were framed by the word of God, so that 
things which are seen, were not made of things 
which do appear.” And in Corinthians : “To us 
there is but one God, the Father, of whom are all 
things ; and one Lord, Jesus Christ, by whom are 
all things.” And in Homans : “ For from him, and 
through him, and to him are all things.” In these 
and many parallel scriptures is seen the intimate 
relation between the Author and his work. 

Matter is because he created it ; continues, be- 
cause he sustains it ; preserves harmony, because an 
omnipotent mind governs it. It bears the impress 
of an omniscient will. 

Every law that controls a power within, as energy, 
or without, as force, from the combining propor- 
tions of atoms to the revolving spheres and systems 
of spheres in infinite space, is immutable. 

The laws of light, heat, and electricity vary not 
with the ages ; the law of life requires that the 
germ, whether vegetable or animal, shall “bring 
forth after its kind.” This is the line of dcmarka- 


Genesis of Power. 


25 


tion between the Bible and the Darwinian theory. 
The skill of the beaver and the bee, the wisdom of 
the ant, and the flight of the birds of passage, are the 
promptings of the laws of nature, which are, in the 
theistic theory, the will of God impressed upon 
nature. Gravity, acting between grains of sand 
contiguous, or suns remote, obeys the same law. 
It is the mighty though invisible chain that binds 
together a hundred million suns and their attendant 
systems in one harmonious whole ; while light, the 
luciferous telegraph, writes upon the spectrum the 
composition of each, showing that the same infinite 
mind which said, “Let there be light, and there 
was light,” dwells in all space and gives the same 
law to the light of all systems. 

“ God is spirit.” He is declared to be light and 
to “ dwell in light which no man can approach 
unto” — intensified electricity with its polarity, in 
which will ultimately be found, no doubt, the solu- 
tion of the problem of gravity. As a constant 
force in matter, attraction is all-pervasive, detected 
in every class and form of motion — the fall of a 
pebble, the motion of an animal, the revolution of 
a world on its axis, in its orbit, the interaction of 
double suns and binary systems. “It is but reason- 
able,” says Dr. Ilerschel, “to regard gravity as a 
result of consciousness and a will existent some- 
where.” 

All other theories fail utterly. It is said in Job : 
“ He stretcheth out the north over the empty place, 
and hangeth the earth upon nothing.” And the 
author of the Hebrew letter says: “Thou, Lord, 


26 


Spiritual Power . 

in tlie beginning lu;s laid the foundation of the 
earth, and the heavens are the works of thine hands.” 
Of him who was made flesh and dwelt amongst us, 
it is said: ‘ ‘ By whom, also, he made the worlds; 
who, being the brightness of his glory, and the ex- 
press image of his person, upholding all things hg 
the word of his power.” Again, by him all things 
consist (stand together). lie sustains, he governs 
all. In these and like passages all physical phe- 
nomena are referred to an omnipresent, immanent 
mind, the source of all power and the Author of all 
the laws by which it is controlled. 

Passing above and beyond the realm of matter, 
God is declared to be the Father of spirits; “the 
God of the spirits of all flesh.” For in him, “ we 
live and move and have our being.” 

lie is the genesis of all spiritual being, the 
Author of life, and the omnipotent source of all in- 
tellectual power and moral beauty, human and an- 
gelic, in heaven and earth. He rises above time 
and inhabits eternity, sustaining and ruling in the 
midst of ranks and orders of the angelic hosts, 
principalities celestial, powers omnific, and do- 
minions seraphic. 

King David says : “ Whither shall I go from thy 
spirit ? or whither shall I flee from thy presence ? 
If I ascend up into heaven thou art there ; if I 
make my bed in hell, behold, thou art there. If I 
take the wings of the morning, and dwell in the 
uttermost pails of the sea, even there shall thy 
hand lead me, and thy right hand shall hold me.” 

He has the keys of death and hades ; and he 


Genesis of Power. 


27 


will utterly destroy them, casting both “into the 
lake of fire.” “ He hath in himself life,” and he 
dispenses it through all departments of nature for 
time and eternity', for the “gift of God is eternal 
life.” 

At His presence, when He shall come to receive 
his bride, “heaven and earth shall flee away ; ” and 
by his power the dead shall be raised, and the liv- 
ing changed, and all clothed with immortality. 

He is the Lord Almighty, where originate and 
whence flow, all the powers physical and spiritual 
in the universe. 

Such knowledge is cont dned in the inspired vol- 
ume ; and such wisdom is taught on its sacred 
pages. It is the “Book of books,” a sublime vol- 
ume with God for its author, Jesus, the Messiah, 
for its subject, the glory of God in the salvation of 
the world for its object, the fall, sacrifice, and rescue 
of humanity the first act, on the scene of earth and 
time ; the resurrection, exaltation and coronation 
with a crown of life to the glory of God, the 
second, on the scene of heaven and eternity. 

In the language of another, “The Bible is, in- 
deed, the tongue of the universe, ever unfolding its 
mysteries, ever developing the awful and glorious 
character of that magnificent architect, whose sub- 
lime and omnipotent fiat broke the solemn stillness 
of eternity, and gave birth and being to a thousand 
millions of suns, and thirty thousand millions of 
attendant planets, 

Forever singing as they shine, 

The hand that made us is Divine. 


28 


Spiritual Power. 


In it are depths of knowledge unfathomed, and 
unfathomable by finite mind ; heights of wisdom 
unsealed by the ££ angels that excel in strength,” on 
their boldest wing ; mercy that moved the throne of 
God ; condescension that caused him to £ £ bow the 
heavens and come down ; ” love that redeemed man 
from death and crowned him with glory, honor, and 
immortality in the realm of light and life and peace. 

To the man of faith, it reveals an inexhaustible 
source of power to move all, and infinite wisdom to 
govern all. 


Genesis of Power . 


29 


CHAPTER IT. 

GENESIS AND CLASSIFICATION OF POWER. 

Where there is no power there is no force ; where 
there is no force there is no change ; where there 
is no change there is no motion ; where there is no 
motion there is no temporal life, animal or vegeta- 
ble : therefore power is necessary to temporal life. 

Again, where there is no power there is no en- 
ergy ; where there is no energy there is no change ; 
where there is no change there is no conversion ; 
where there is no conversion there is no justifica- 
tion ; where there is no justification there is no sal- 
vation ; where there is no salvation there is no 
eternal life : therefore power is necessary to eternal 
life. 

Power is that which moves or tends to move an 
entity at rest, or changes, or tends to change, the 
motion of a moving entity. If the entity is mate- 
rial, it is a body, if not material, it is spirit. 

Power is either statical or dynamical : statical 
when its tension, or strength, is equal in all direct- 
ions, producing rest. This is the vis inertia , not, 
as often defined, the absence of all power, but the 
equilibrium of power; and dynamical when its 
strength is unequal in different directions, giving 
rise to motion. 

Energy is power, viewed subjectively in refer- 


30 Genesis and Classification of Power . 

ence to its source. Its tendency is generally ex- 
pansion or development, as the unwinding of a 
spring, the bursting of a bud, the growth of an ani- 
mal. When rendered statical by the equilibrium 
of power, it is potential energy, as the tension of 
a spring, or the vital power in a germ. 

Force is power viewed objectively in reference to 
its results. In its statical relations, it is considered 
only as potential, or simply as power. 

Strength is the measure or intensity of power, 
and is applicable alike to force or energy. 

Power exerted on spirit, in the form of law, is 
authority, and is applicable to every class of spirits. 

With these postulata and definitions, it is easy to 
conduct a more critical investigation of the sources 
and qualities of power. 

The capacity of any man is accurately measured 
by his powers of generalization. The undeveloped 
mind of the child extends with difficulty to the lim- 
its of the yard, or the village in which it lives. 
The youth well versed in geography contem- 
plates the surface of the earth with its continents 
and zones, its oceans and islands, with the same fa- 
cility that he views the surface of an orange. The 
cultured and comprehensive mind of a Newton, ora 
La Place, could grasp the solar system, as a whole, 
and see its several parts moving in their orbits, as 
a general understands the manoeuvring of his army. 
And it may be easily conceived that one of those 
angels of light which “excel in strength,” might 
view a hundred thousand suns with their attendant 
planets and satellites in their marvellous and mystic 


Genesis of Power. 


31 


waltz around their several centres, as a unit constitut- 
ing a single member of an infinite system of systems. 

The same standard serves to measure the culture 
and mental powers of a nation. The generic terms 
in a language increase in comprehension and dimin- 
ish in number until, in the last categoiy, a term or 
phrase is reached of universal comprehension. 

The Greeks had their to jpan (the all) , a phrase 
embracing every possible object of thought in earth 
or heaven. 

The radical conception in the unum versus , the 
highest generalization of the Romans, is seen in the 
analysis of the phrase. Unum is the cardinal num- 
ber one, put in the neuter gender to denote abstrac- 
tion, and indicate a single fixed point. Versus is a 
preposition signifying to turn, to revolve. Hence, 
the assumption of the unum , the central, immov- 
able point around which all things else ( versus ) 
revolve. The phrase has been unitized and angli- 
cized into universe , which is the highest term of 
generalization in the English language. 

As soon as the mind has, by its synthetic processes, 
reached its highest generalization, it begins by 
analysis to resolve the whole into its parts. The 
expression, a “universe of universes,” marks the 
first division, which had its inception in a universe 
material and a universe spiritual combined into one 
complete whole. 

Every division, according to scientific method, 
requires a distinction on which it rests. To justify 
this analysis, it is necessary to point out the distinc- 
tion between matter and spirit. 


82 Genesis and Classification of Power . 

The characteristics of matter are extension, at- 
traction, impenetrability, inertia. This latter is the 
ultimate, statical, permanent condition to which all 
matter, under the influence of attraction, is tending. 
If there were no other power independent of attrac- 
tion, it would finally bring all matter into one mass 
under the condition of equilibrium, establishing ab- 
solute inertia. In such state of affairs, all light and 
heat and life would cease, and darkness and death 
would reign supreme. Such is the outlook of Athe- 
ism, and the funeral to which all are invited in the 
tendencies of modern science. 

Men turn with horror from the contemplation of 
such a result , and seek for light to lead to a better 
destiny ; nor will they seek in vain. 

The attributes of spirit are, to us, activity, con- 
sciousness, light, that is, intelligence. What under- 
lies these as a base or substance (sub, under, and 
stare , to stand; hence, a foundation), is better 
known than is that which constitutes the base or 
substance of matter ; for the latter is known only 
through the medium of the senses ; the former, not 
only through the senses, but by consciousness also, 
which is the most perfect of all knowledge. 

The differentia of spirit is, therefore, activity or 
the presence of self-existent power, for conscious- 
ness is merely the cognition of that activity, while 
intelligence, or light, is the mental perception of 
the same. The differentia of matter is inertia, or 
b e absence of all power, except 'that which is 
hound up by equilibrium and rendered absolutely 
passive. The distinguishing feature of matter is 


Genesis of Power, 33 

aptly set forth in the first law of mechanics : “ A 

body will remain forever in its present condition, 

whether of rest or uniform motion in a straight 

© 

line, unless changed by an external force.” 

The division into a universe spiritual and a uni- 
verse material is based upon the difference between 
matter and spirit, the one being essentially active, 
the other absolutely passive. Nor does this co- 
existence of the two in the same universe contra- 
vene the axiom that two bodies cannot occupy the 
same space at the same time ; for so radically differ- 
ent are they, that while matter can be conceived of 
only under the form of a body having extension, 
spirit can be conceived of only under the condition 
of an entity manifesting power, ever intensified as 
potential or active force or energy. This power, 
stored in matter and guided by reason, constitutes 
the laws of nature, the will omnipotent of Him 
who is spirit, and, as such, the primal source of 
all power. Thus an Infinite will must be recog- 
nized as the substratum of the universe, from which 
all things began to be, and by which all phenomena 
develop with ever-renewing light and energy and 
life. Hence the fundamental thought in the Epistle 
to the Hebrews : ‘ 4 The worlds were framed by the 
word of God, so that the things which are seen 
were not made of things which do appear.” In 
spirit then is found the source of all power, and, 
leaving out the material universe as wholly passive, 
the analysis may be continued by noting the three de- 
partments into which the spiritual resolves itself 
in the light of the present advances of knowledge. 


34 Genesis and Classification of Power. 

I. God and good angels, whose abode is Heaven. 

IT. Satan and bad angels, whose abode is Hell. 

III. Man, whose abode is earth. 

The first class is composed of pure spirits ; the 
second, of impure spirits ; the third, of spirits pure 
and impure, in bodies. The angels of the first class 
and all of the second and third classes are deriva- 
tive, God being the source. Angels, good and bad, 
Satan, and the bodies of men are the creatures of 
God ; while the spirits of men sustain to him the 
relation of children ; hence men are taught to say, 
“ Our Father who art in Heaven.” 

These are then, severally, sources of power, from 
which we have : 

I. Divine Power. 

II. Satanic Power. 

HI. Human Power. 

Power cannot become appreciable to beings con- 
ditioned as men are except through phenomena. A 
force going out from its source, whether Divine, 
Satanic or human, can never be apprehended by a 
finite mind while it moves unobstructed in space. 
It is only when it impinges on an object that any 
one can take cognizance of its presence. 

There are only two classes of objects in nature, 
the material and the spiritual. If a power impinge 
on an object, it must, therefore, be matter or spirit. 
Hence the result must be either material or spiritual, 
as it effects the one or the other. 

Combining these two classes of results with the 
three sources of power, the classification which 
seems to be exhaustive may be tabulated : 


35 


Genesis of Power . 

1. Divine spiritual power. 

2. Divine physical power. 

3. Satanic spiritual power. 

4. Satanic physical power. 

5. Human spiritual power. 

6. Human physical power. 

A separate classification is not given for angels, 

because the good are presumed to act in harmony 
with the Divine ; and the bad in harmony with 
Satanic power. 

Scientists ascribe the phenomena in the mineral, 
vegetable, and animal kingdoms to the laws of 
nature. Law is defined to be 4 ‘the expression of 
the will of a superior ; ” or, as Sir William Black- 
stone has it, “a rule of action prescribed by a 
superior, and which the inferior must obey.” 

The laws of nature are, therefore, the will of 
God impressed on matter, governing the several 
orders of sequence in crystallization, gravitation, 
instinct and life, vegetable and animal, and motion 
producing celestial harmony. 

All these come, in the above classification, under 
the head of Divine power. 


% 


Characteristics of Power . 


CHAPTER III. 

CHARACTERISTICS OF POWER, DIVINE AND SATANIC. 

Man, weighing one hundred and eighty pounds, 
when seen at the distance of a few miles, appears as 
a mere speck on the surface of the earth, which is 
itself a mote in the solar system , invisible from the 
orbit of Uranus, while the entire system diminishes 
to a point at the distance in space of the nearest 
fixed star. He is one of a family whose members 
are multiplying in an increasing ratio, and which 
have already passed into more than a hundred and 
seventy-five billions. And this is only one of the 
innumerable families composing the tenantry of 
worlds and systems of worlds infinite. Though so 
minute in person, so inconsiderable in the volume 
of humanity, and infinitesimal in an infinite uni- 
verse, yet he is endowed with a spirit which came 
from God, a mind susceptible of infinite develop- 
ment with compass to grasp all finite being. Young, 
in poetic vision, calls him : 

Distinguished link in being’s endless chain ! 

Midway from nr thing to the Deity ! 

****** 

Dim miniature of greatness absolute ! 

An heir of glory ! a frail child of dust ! 

Helpless immortal ! insect infinite ! 

A worm ! A God ! * * * 

How reason reels ! 

0, what a miracle to man, is man I 


Genesis of Power.. 37 

Unlike any other known being, possessing two 
natures in one personality ; the material and the 
spiritual, either of which may be acted upon by 
any power, Divine, Satanic or human ; while he is 
himself a source of power which may develop into 
energy or force, affecting mind or matter. 

Can such a being in the light of reason, be held 
responsible for his conduct, when he is liable to be 
influenced every moment by so many diverse and 
conflicting powers ? 

Divine power may affect him in body or mind ; 
Satanic power also touches him in both constituents 
of his person ; while he is perpetually influencing 
or being influenced by his fellow man. 

The question recurs with increased emphasis, 
ought God and man to hold such a being with such 
environments responsible for his conduct? 

In an attempt to answer this question it must be 
borne in mind that man is, in spirit, a genesis of 
power. And though a derivative being — a child 
of God — yet when fully differentiated as a person, 
he is, in the development and control of his own 
power, absolutely independent of any and all other 
beings. 

His responsibility will rest upon two conditions, 

' in the absence of either of which, he cannot be 
held in conscience to answer for his deeds. 

First, he must be able to recognize the source of 
the power which moves him to action, whether it be 
Divine, Satanic, or human ; and, if human, whether 
it be an energy from within or a force from with- 
out. How, then, can he distinguish these sources? 


38 


Characteristics of Power . 


As the presence of power can only be appreciated 
by its phenomena, its source must be determined by 
the character of the phenomena. 

A power from a good source cannot produce evil 
results; neither can a power from a bad source pro- 
duce good results r hence, as it is said in the Scrip- 
tures : “ By their fruits ye shall know them.” 

The Bible reveals these characteristics very fully, 
so that no one need be deceived, unless he is given 
over to hardness of heart and reprobacy of mind to 
be led captive by Satan at his will. 

For, though Satan appear as an angel of light, 
none need be misled by him ; his deeds will betray 
him. 

The first characteristic of Divine power is light. 
“ God said, let there be light, and there was light.” 

This physical light was good, and the type of 
that spiritual light which, in the person of Jesus, 
“ lighteneth every man that cometh into the world.” 
Though spiritual darkness, induced by sin, envel- 
oped the world, God restored the light as man in 
his weakness could bear it : First, the starlight of 
the patriarchal age ; then the fuller moonlight of 
the Jewish dispensation; followed by the rosy 
dawn of John the Baptist’s brief period, ’ shining 
more and more to the perfect day, ushering in the 
noontide splendor of the reign of Jesus. 

He having received all authority, commanded 
the light of the Gospel to shine upon all people in 
the great commission, “Go ye into all the world, 
and preach the Gospel to every creature.” 

Nor will this quality of Divine power cease until 


Genesis of Power. 


39 


it shall have filled the perfect measure of its benefi- 
cence by opening the portals of the realm of light 
and receiving the pure into the midst of the in- 
effable glory that beams from the throne of God. 

The second characteristic of Divine power is 
union. The completion of the mundane system 
was accomplished by uniting extremes antipodal, 
matter and spirit, in man. 

Wedlock was instituted in the garden of Eden 
ere sin had entered, uniting man and woman, con- 
stituting them one in the holy relation of matrimony. 

When men became alienated from each other by 
wicked works, and alienated from God through the 
ignorance that was in them, a system of religion 
was inaugurated, the purpose of which was to bring 
them again, through a knowledge of the truth, into 
harmonious relations with each other and with God. 

This is clearly shown in that true basis of ethics, 
‘ < Thou shalt love the Lord thy God with all thy 
heart, and with all thy mind, and with all thy 
strength ; . . . and thy neighbor as thyself.” 

Religion is from the Latin verb, ligere , to bind or 
tie, and the particle re, again ; hence the meaning 
is to tie or bind back ; or re may be merely inten- 
sive, in which case the word religion means to bind 
firmly or securely. 

The etymology of the term shows that man was 
broken off or separated from the source of life and 
peace, and needed binding back securely to that 
source ; and, in being so reunited to God, his Father, 
to become bound again in love to his brother 


man. 


40 


Characteristics of Power . 


The distinctive feature of Christianity is the union 
of all God’s children. 

When the angel announced to the shepherds of 
Galilee the advent of Jesus, a heavenly host told 
the purpose of his coming — 4 4 Glory to God in the 
highest,” — and also taught how this is to be ac- 
complished, — 4 4 Peace on earth and good will 
amongst men,” — not the peace of the grave, which 
is cold and lifeless and still ; nor the peace of child’s 
play, — 4 4 If you will let me alone, I will let you 
alone but peace based on love, producing brother- 
hood, union. 

In the intercessory prayer for his apostles, (John 
xvii.) Jesus did not ask for his disciples any tem- 
poral blessing, not even that his Father should take 
them out of the world into heaven, but that they 
might be one y and that all who should believe on 
him, through their words might be one, that the 
world might believe. Hence the oneness of God’s 
children is necessary, first, to glorify God ; second, 
that the world may believe. 

Nor can this gospel of love cease until all the pure 
shall be united in the realm of peace, ruled over by 
the Prince of Peace, and firmly bound by love to 
the throne of God. 

The third characteristic is to beatify, to make 
happy. Goodness is ever diffusive. Love seeks 
for objects upon which it may pour itself as a living 
stream, producing joy and peace. 

God, guided by ineffable wisdom, that He might 
form channels through which His ineffable goodness 
might flow, sowed the celestial vault broadcast with 


Genesis of Power . 41 

all the shining hosts of heaven, that they might be 
the abode of sentient beings, to become the recip- 
ients of love divine and life eternal. 

Eastward in Eden, He planted a garden, -a beau- 
tiful home for His august son, Adam, and his bride, 
Eve. Here social bliss and communion sweet 
with their Father, the author of light and love, filled 
every hour with joy and made happiness complete. 
And when constrained to withdraw from them, 
because they could no longer endure the light of 
His presence, He placed them under an angelic min- 
istration for the space of twenty-five hundred years. 

Though angels, 44 excel in strength,” they have no 
sympathy with our weakness, and cannot save. 
Hence God gave a human dispensation through 
Moses, in the hands of seers, prophets, and priests 
in Israel. With all their sympathy they lacked 
strength, and could not rescue from death. 

When angelic and human power had proved in- 
adequate to bring back lost life and happiness, God 
< ‘ laid help on One that was mighty and able to 
save all who would call upon Him.” 

Jesus combined in his own person more than an- 
gelic power, and more than human sympathy, for 
He was the “fulness of the Godhead bodily,” — 
Immanuel, the God-man, whose office was not only, 
by 4 4 breaking down the middle wall of partition,” be- 
tween Jew and Gentile, to make of the twain one 
new man, but to bring all into the 44 fellowship of 
the Father and the Son,” so making peace and re- 
storing happiness. 

Nor will the gospel of redemption have accom- 


42 


Characteristics of Power . 


plished its mission until it brings man, renewed in 
spirit, soul, and body, prepared for perfect bliss, 
into the presence of God in peace, 4 4 where there is 
fulness of joy, and at his right hand, where there 
are pleasures forevermore.” Other characteristics 
might be pointed out, such as love, mercy, conde- 
scension, etc., which are manifest in all God’s deal- 
ings with man ; but those already named will suffice 
to distinguish and identify divine power. 

Since Satan (adversary) is opposed to God and 
all goodness, and hates man because he is the child 
of God, the distinctive features of his power ought 
to form a perfect contrast to those of Divine power. 

Turning to the Bible this is found to be true. 
The first exhibition of Satanic power in our world 
was the importation of sin, and death by sin, through 
the instrumentality of a lie. 

It was the complete obscuration of the mental 
vision, shutting out the light of truth by falsehood. 
The intellectual and moral gloom of the following 
ages, leading on to the darkness of the grave, shut 
man out from the light of life and the hope of im- 
mortality. 

The tendency of this power, and its ultimate pur- 
pose is to consign man’s body to the darkness of 
the grave, and his spirit to the horrors of outer 
darkness forever. 

The second, and leading characteristic of Satanic 
power is division. The direct result of Satan’s lie 
in Eve’s transgression, though she was deceived, 
was the separation of husband and wife by all that 
intervenes between life and death. 


43 


Genesis of Poicer. 

Until this day Satan has no other special instru- 
ment with which to curse humanity like divorce. 
With it he would destroy the family and disinte- 
grate society by striking at that union divinely es- 
tablished between the first pair in Eden, e’er sin 
had entered, and made the basis of all social life. 

As a consequence of this separation of the first 
couple, man, yielding to temptation, w~as severed 
from God, the source and fountain of life ; and fol- 
lowing the woman in transgression, knowingly 
brought upon himself and posterity death with all 
its woes. 

And from that day until this, to array father 
against son, brother against brother, and nation 
against nation, involving strife and bloodshed, war 
and death of men and empires, have marked out 
Satanic power, and made it very distinctive in ages 
past ; and it points to the final separation of man 
from earth and heaven, and light and life and God, 
and his utter destruction in the realms of keen de- 
spair. 

To involve all in misery leading on to death, is 
also Satanic. 

The purpose of ipan’s ruin was to gain a partial 
respite from the pains of hell in sympathy for one 
more miserable than the fiend himself. 

From the peace and happiness of an exuberant 
Paradise to the strife and toil of a world bringing 
forth thorns and thistles, and which refused to yield 
her strength to the hand polluted by sin, marked 
the degradation of the race, and the wretchedness 
into which it had fallen. 


44 


Characteristics of Power. 


And still Satanic power is present in the world, 
grinding the face of the poor, torturing the inno- 
cent, arousing and quickening the conscience of the 
guilty, and breaking the hearts and crushing the 
life out of millions by war, famine and pestilence. 

There is no reason to doubt the Bible teaching, 
that this power will continue over the wicked, de- 
stroying peace and happiness until, through shame 
and fear, it consigns them to that loathsome and 
horrible place where the “ worm dieth not, and the 
fire is not quenched.” 

To recapitulate : the characteristics of Divine 
power are, — light, life, union, happiness ; prompted 
by love. 

The characteristics of Satanic power are, — dark- 
ness, division, misery ; prompted by hate. 


Genesis of Power. 


45 


CHAPTER IV. 

CHARACTERISTICS OF HUMAN POWER. 

The characteristics of Divine power are light, 
union, happiness ; those of Satanic power, strikingly 
contrasting With these, are darkness, division, 
misery. 

It remains to examine the nature and quality of 
human power. Has it any distinctive features? 

Power considered apart from its source, is a 
unit, — that which causes or changes motion or 
thought. The results of such action can never 
transcend definite limits ; they must elevate or de- 
press, beautify or deform, organize or disintegrate, 
cause light or darkness, unite or divide, make happy 
or miserable, raise to heaven or sink to hell. These 
all pertain to Divine or Satanic phenomena. 

There remain, therefore, no separate and distinct- 
ive characteristics for human power. Man cannot 
choose but act. The effort to cease to act is itself 
action. The differentia of his spirit, — all that dis- 
tinguishes him from the brute, is mental activity, 
consciousness and conscience. It follows, there- 
fore,. that he must act, and every action must bear 
the impress either of Divine or Satanic characteris- 
tics. 

The entire system, material and spiritual, of 


4(3 Characteristics of Human Power . 

which he is a component and compound part, is 
moving on to an ultimate destiny ; and every motion, 
— the falling of a sparrow, every thought, — even 
an idle word, — aids in shaping that destiny in 
beauty or deformity, for good or for evil. The 
mind in childhood is acting and making character 
before it has capacity to know and to distinguish 
between material and spiritual things, between Di- 
vine and Satanic power. 

God has wisely and graciously provided parental 
affection, parental wisdom, and parental authority 
to teach and control the child, training it in “ the 
nurture and admonition of the Lord,” so that at the 
period of responsibility it shall be able to distin- 
guish between good and evil by faith, and not by 
the fatal experiment of eating the “ forbidden fruit.” 

This office of love arising simultaneously with 
the parental relation, carries with it very great re- 
sponsibility. The sins of the parents, even though 
they be those of omission through ignorance, are 
nevertheless visited on the children to the third and 
fourth generation. “I would not,” said a gentle- 
man of this generation, who, in this particular, is 
wiser than some of the children of light, “ marry a 
woman unless she is a Christian ; for none other can 
train children aright.” What a pity he does not rec- 
ognize like necessity and equal obligation on the 
part of the father to be a Christian ! 

The responsibility of the start in life rests largely 
with the parents. Once started, whether right or 
wrong, each individual must choose whom he will 
serve. This choice is, imperative, and cannot be ig- 


Genesis of .Power, 


47 


nored by any who are to answer in the day of judg- 
ment. 44 Ye cannot serve two masters.” 

If a man place himself in position to work with 
God, that every effort on his part may come forth 
stamped with divine characteristics, 44 his path will 
shine more and more unto the perfect day.” 

By his efforts in feeding the hungry, clothing the 
naked, and ministering to the sick, he will cause the 
light of joy to illuminate the countenance of many. 
Like his Divine Master, he will 4 4 go about doing 
good.” 

Acting under the Great Commission, he will teach 
44 every creature,” disseminating the light of truth, 
causing the mind to grow in knowledge, and the 
heart in holiness, until the day-star of faith and 
hope and love shall spring in every heart, and shed 
its radiance on all who are under his influence. 

The same style of man under Satanic influences, 
produces results wholly different. Satan in the 
outcome of the catastrophe in the Garden of Eden , 
became, 4 4 the prince of the power of the air,” 
which is the 44 spirit of this world that rules in the 
children of disobedience.” 

By this the spirit of man is brought into sub- 
jection through the flesh; 44 for the flesh lusteth 
against the spirit, and the spirit against the flesh ; 
and these are contrary the one to the other.” 44 To 
be carnally minded is death, because the carnal 
mind is enmity against God, for it is not subject 
to the law of God, neither indeed can be.” There- 
fore they that give themselves up to the flesh to 
obey it in the lusts thereof, are taken captive by 


48 Characteristics of Human Power . 

the Devil at his will,” and are involved in gross 
darkness. Their thoughts are impure, their words 
are corrupt ; with their pernicious speech they 
poison the minds of youth. They obstruct the 
light of knowledge, they retard the progress of edu- 
cation, they even enter the Church of God, where 
“ as natural brute beasts made to be taken and de- 
stroyed, they speak evil of things that they under- 
stand not, . . . and receive the reward of unright- 
eousness, as they who count it pleasure to riot in 
the daytime. Spots they are and blemishes, sport- 
ing themselves with their own deceivings, . . . 
having eyes full of adultery, and that cannot cease 
from sin ; a heart they have exercised with covetous 
practices, cursed children. These are wells with- 
out water, clouds that are carried with a tempest, 
to whom the mist of darkness is reserved forever.” 

Again ; 4 ‘ these speak evil of those things which 
they know not : but what they know naturally, as 
brute beasts, in these things they corrupt them- 
selves. . . . These are spots in your feasts of 
charity, . . feeding themselves without fear ; 
clouds they are without water, carried about of 
winds ; trees whose leaves are withered, without 
fruit, twice dead, plucked up by the roots, raging 
waves of the sea, foaming out their own shame, 
wandering stars, to whom is reserved the blackness 
of darkness forever.” Even the light that is in 
them, leads to darkness. They love darkness, 
better than light, because their deeds are evil ; 
they are swift to shed blood, and death in a thou- 
sand horrible forms follows in their wake,” 


49 


Genesis of Power. 

The second characteristic of Divine power finds 
expression in the conduct of every good man. The 
highest honor awarded, in the cluster of Divine ben- 
edictions, is to the peacemakers : “ They shall be 

called the children of God.” 

Opportunity to secure this distinction is seldom 
wanting. In the family, the Church, the State, 
everywhere, discord and confusion spring up, call- 
ing for the good offices of the peacemaker. 

Adorned with the Christian graces, and bringing 

O 7 o o 

forth, “the fruit of the spirit, which is love, joy, peace, 
gentleness, goodness, faith, meekness, temperance,” 
he will pacify the discontented, reconcile the 
alienated, and unite those who have been estranged 
through ignorance, willfulness or misunderstanding. 

Strong in faith, and in a conscience void of of- 
fense, he is ready to sacrifice everything except the 
Word of God and the spirit of the Master, for Union. 

This is the glory of [the man of God, who recog- 
nizes in “Our Father, who art in Heaven,” the 
universal fatherhood of God and the universal 
brotherhood of man. 

How grand his position as a leader of the people, 
how sublime his mission, as he repeats the language 
of J esus : 6 6 Be not ye called masters ; for one is 
your master, even Christ ; and all ye are brethren.” 
And ‘ 6 Call no man your Father on earth ; for one 
is your Father who is in heaven.” 

Bible in hand, he goes forth, teaching children to 
obey their parents, parents to love their children, 
neighbors to do unto others as they would that 
others should do unto them, and all to obey magis- 


50 Characteristics of Human Power • 

trates, to love mercy and to do justice ; to walk 
humbly before God, sustained by faith and hope 
and love. 

In the patience of hope he continues his labor of 
love, seeking to bring all into the fold of the Good 
Shepherd, and teaching them to preserve “the unity 
of the spirit in the bond of peace.” 

This honor, denied to angels, has been given to 
man, that he might become a co-worker with Christ 
in the salvation of a world. Such a saint, grandly 
serene amidst the vicissitudes of time, possesses : — 

“A soul supreme, in each hard instance tried, 

Above all pain, all passion, and all pride ; 

The rage of power, the blast of public breath, 

The lust of lucre, and the dread of death.” 

What a contrast to him who yields to the ‘ ‘ lusts 
of the flesh, the lusts of the eye, and the pride of 
life whose god is his appetite, sold to corruption. 
As an instrument in the hand of Satan, he glories in 
division. 

To alienate the hearts of children from their 
parents, to array in hostile feud neighbor against 
neighbor, and set nation against nation in rampant 
war ; these are the devilish works in which he 
takes supreme delight. 

He enters the family, under the guise of friend- 
ship, only to separate husband and wife. Here he 
does the primeval work of Satan. Divorce, except 
for fornication, is the devil’s own lever with which 
to overturn the foundations of social order. 

A sacred ordinance is set at naught, and divine 
institutions are brought into contempt. 


Genesis of Power. 51 

Tlie State and the Republic are made the arena 
where godless politicians, prompted by avarice or 
ambition, produce division, leading on to war with 
all its horrors. Brother against brother, and father 
against son, each striving for the bad eminence of 
swiftest destruction. 

War is the concentration of all iniquity, and the 
summation of all sin. In its advance, theft and 
arson, robbery and murder, run riot. Within the 
lines, variance, emulations, strife, seditions, envy- 
ings, revelings, drunkenness, and every evil work, 
finds occasion and excuse, and goes unrebuked; 
and in its wake gaunt famine and loathsome pesti- 
lence drag their hideous forms. 

They who provoke war, and they who carry it 
on, are alike without excuse. 

Military fame has been the curse of the ages, and 
it is, to-day the blot on the page of history, and the 
perpetual menace to the peace of nations. 

Satanic power, exerted by men, never has a 
grander display than when nations are broadly di- 
vided in deadly conflict, striving with internecine 
emulation in the double work of destruction and 
death. 

The Church of God, the spirit of which is unity, 
does not escape this characteristic of division. 

It is thought strange that the heathen do not 
promptly accept the gospel ; yet it is far more re- 
markable that professing Christians should persist 
in divisions which are a shame to the Church, and a 
disgrace to the age, and a sin against light. 

If Satan were on earth in person, he could devise 


52 Characteristics of Human ■ JPoiver . 

no scheme which would so effectually paralyze the 
power of the gospel as do these foolish divisions 
amongst the followers of Jesus. 

The heathen might find an excuse in that he does 
not fully understand it, or that it is not suited to 
his surroundings, or even that it fails to produce 
that unity and peace amongst its friends which is 
the central thought and leading principle in it. 

The Christian can make no such excuse. He 
claims to he a teacher under the Great Commission. 
He recognizes the importance and the necessity of 
union, and taught by the example of Jesus, he prays 
for it. And yet, with a stolidity for which the 
heathen might blush, men are going about trying 
each to establish and build up his own plan of 
righteousness. Such cannot, therefore, submit to 
God’s righteousness : that is, to God’s plan or 
system of making men righteous. Is it not passing 
strange that it has never occurred to the leaders of 
the people, as a practical thought, that all the ele- 
ments of both unity and union are in the Bible, and 
if all Christians come to that and that alone, they 
must be one ? Can they not see that every element 
of discord is found in the incorporation of a human 
opinion into a system set up to be defended against 
all other systems human or divine ? Many men ‘ ‘ with 
a zeal for God,” but not according to knowl- 
edge, are in the pulpit doing more to impede the 
progress of the gospel and paralyze its influence 
by thanking God ‘ ‘ for the several branches of the 
Church,” and thus practically approving and working 
for these divisions, than all the infidels in the land. 


53 


Genesis of Power . 

There is doubtless reason to take courage and re- 

© 

joice, that the time of this ignorance or perverseness 
is passing away ; for the signs of the times point to 
a practical, organic, as well as a spiritual union of 
all God’s people. The result will be to glorify 
God and convert the world. 

The third set of contrasting characteristics — hap- 
piness and misery — find everywhere illustration in 
human conduct. 

There are loving ones, who, imitating their loving 
Master, sacrifice themselves for the happiness of 
others. The Apostle Paul’s catalogue of self-ne- 
gation and suffering for Christ and His gospel, — for 
humanity has been repeated in whole or in part 
in every age. 

The mother is giving her life for her child in 
vigils and tenderness born only of maternal love ; the 
father is giving up the wealth accumulated by a life 
of toil ; and with a heart tortured with grief, ac- 
cepting no rest of body or mind, striving to save the 
prodigal from the ruin wrought by his own folly. 

Others, more unselfish still, because not prompted 
by parental affection, give themselves wholly to edu- 
cating, training, and leading their fellows by pre- 
cept and example in the light of truth and the paths 
of virtue, which alone are the paths of peace. 

Unappreciated by those for whom he labors and 
prays, maligned by the base, and cursed by the 
wicked, the good man, remembering that Jesus was 
rejected and spit upon, pierced and crucified by 
them for whom he died, goes forth, rendering good 
for evil, and blessing for cursing, seeking ever an 


54 Characteristics of Human Power* 

approving conscience, a Father’s smile, and a 
Saviour’s welcome plaudit, “Well done good and 
faithful servant,” as rewards and honors above all 
earthly consideration. In striking contrast are those 
described by Paul, who are “ filled with all unright- 
eousness, fornication, wickedness, covetousness, 
maliciousness, full of envy, murder, deceit, ma- 
lignity , back-biters, haters of God, despiteful, proud, 
boasters, inventers of evil things, disobedient to 
parents, without understanding, covenant breakers, 
without natural affection, implacable, unmerciful.” 

The man possessing all these traits of character 
must himself be miserable and make miserable all 
with whom he associates. W r ith a heart exercised 
in evil practices, he can not cease from sinning. 
Prompted by avarice, he corrupts the mind of youth 
for gain. He lies in waiting in his satoon to de- 
stroy his fellow with alcoholic poison, that he may 
get his money, pauperizing the innocent, and 
making miserable those dependent upon him, 
neither fearing God, whose existence he denies, 
nor respecting man, whom he considers a mere 
animal without a future ; past feeling and lost to 
shame, he seeks no higher pleasure than sensual 
gratification, no honor beyond self-aggrandizement, 
no reward except that which caters to the animal 
instincts, and gives present gratification to appetite, 
pride and passion. 

It is evident from the foregoing premises that 
every act of man must bear the characteristics either 
of Divine or Satanic power. There is no neutral 
ground, no indifferent action. 


Genesis of Power. 


55 


With this conclusion agree the words of the 
Great Teacher : — “For out of the abundance of the 
heart the mouth speaketh. A good man out of the 
good treasure of the heart bringeth forth good 
things ; and an evil man out of the evil treasure, 
bringeth forth evil things. But I say unto you , 
that every idle word that men shall speak, they 
shall give an account thereof in the day of judgment. 
For by thy words thou shalt be justified, and by 
thy words thou shalt be condemned. ” 

Again, “ he that is not with me is against me; 
and he that gathereth not with me scattereth.” 

“Ye cannot serve God and mammon.” 


36 


The Freedom of the Will. 


CHAPTER Y. 

THE FREEDOM OF THE WILL. 

The remaining condition upon which man’s re- 
sponsibility rests, is ability to resist intelligently 
and successfully every power external to himself, 
springing from whatever source. 

No one is held to account for actions which he 
cannot avoid. There is in all men a settled con- 
viction that their present character and condition 
might have been different had they so willed. This 
implies an alternate course of action which was vol- 
untarily rejected. 

The primary conception of a voluntary action is 
that it has an alternate. 

So much of psychology as pertains to the will 
and its relation to other mental powers must be in- 
troduced to bring out satisfactory results on this 
point. The man is composed : 

First, of the body, with its appetites and passions. 

Second, the soul, with its instincts. 

Third, the spirit, with its reason. 

In this classification, it may be stated, that the 
soul is an organic entity common to man and beast. 
In both alike it is the seat and source of the execu- 
tive energy which responds to the appetitive 
emotions. 


57 


Genesis of Power. 

Besides the instincts, usually so called, animals 
evidently have vague impressions of past events, 
similar to memory, and they show a shrewdness 
and cunning in eluding pursuit, decoying a victim, 
or deceiving an enemy, very much like reason. 

That these and similar phenomena result from 
modified instincts is clearly seen, since the animal 
is utterly incapable of inducing or deducing by log- 
ical process, permanent rules for future practical 
operations. 

The soul in man is raised to greater dignity by 
the indwelling spirit, which in its intellectual de- 
velopment gradually supersedes or finally controls 
the instincts. These latter have very full expres- 
sion in infancy and youth, but are gradually elim- 
inated, or else developed into the power of semi- 
logical processes, giving rise to psychology, properly 
so called; for there should be three sciences, treat- 
ing of the three several natures which enter as fac- 
tors and compose the individual man : Somatology, 
treating of the body ; Psychology, the philosophy 
of the soul, and Pneumatology, the science of the 
spirit. 

Recognizing in man the material, the psychical, 
and the rational, a cursory survey of each in its ap- 
propriate sphere and practical workings, will show 
the place and authority of the will in the motives and 
processes of the mind. 

Touching first and comprehensively the material, 
it presents itself in nature under the conditions of 
attraction and repulsion in perpetual conflict, each 
striving for the mastery. If the former should pre- 


58 


The Freedom of the With 

dominate, the material universe would become con- 
solidated into a single, motionless, lifeless mass ; 
if the latter, the inevitable result would be the in- 
finite attenuation of matter in all space, without 
motion and without life. 

These extremes are prevented by the ever-present 
influence of a controlling mind, by which is given 
also an energy in the germ called life, developing 
organism in matter ; whence the vegetable kingdom 
with its laws of life, giving rise to vegetable physi- 
ology. 

The plant life is first recognized in the seed, 
sending rootlets downward and a plumule upward, 
nourished by the food inclosed in itself. The living 
architect within elaborates from the circulating sap 
the entire organism. Unerring instincts, coincident 
with life, extemporize the distinctions of species and 
sex in the bud, the blossom, the fruit, reproducing 
and perpetuating its kind. 

The individual gives type to the species, “the 
herb yielding seed after its kind, and the fruit-tree 
yielding fruit after its kind.” 

Every diversion, whether by artificial culture or 
by hybridization, reverts, when left alone, to the 
normal state. Neither the organism nor the life 
within exhibits the slightest indication of conscious 
perception. No recognition of self within, nor 
other existence without, is ever detected. 

In all the vital manifestations of the vegetable 
kingdom, not the slightest trace of immanent will 
has been discovered. 

Passing to the animal kingdom, the sentient na- 


Genesis of Power . 


59 


ture supervenes and raises it to the dignity of self- 
consciousness. Spontaneity developing instinct still 
remains, hut it acts on a different organism, giving 
rise to higher instincts. A nervous system with 
sense organs is super-added, through which the in- 
dividual can perceive, distinguish, define and con- 
nect its impressions made through the senses, into 
a consistent motive and natural method, according 
to the purpose to be served. These impressions 
pass into the sensorium of the animal so vaguely 
and dimly that they are wholly inadequate as a 
basis of abstraction, generalization or reasoning. 

All its motives are appetitive, and all its actions 
are guided by instinct. There is no volition choos- 
ing one course and rejecting another. There is, 
therefore, no will discernible in the animal kingdom 
below man. 

Not until the higher mental spontaneity or spirit 
of man is reached is any power of volition discov- 
ered, and here in its first manifestations it is feeble 
and limited in its decisions to the strongest mo- 
tives. 

The soul of the animal looks downward to the 
flesh, and is therefore irrational. The soul of the 
man invests a spirit, the seat of memory, which is 
quickened by experience and made retentive by as- 
sociation. Its stored treasures of experience are 
logically arranged and classified under the guidance 
of the will for scientific use in the future. 

By a careful view of these experiences it is not 
difficult to determine which gave greatest happi- 
ness, and hence deduce rules of prudence, policy. 


60 The Freedom of the Will . 

economy or convenience, according to the facts at 
hand and the end in view. 

In this process the decisions of the will are man- 
ifest in arranging the data, deducing the rule, and 
setting it over the life and conduct. 

But the will enforcing a rule deduced from sense 
experience can only seek appetitive pleasures, for 
though it take in all past experience, and make its 
deductions from the whole, the highest happiness 
is the ultimate standard. There can be from the 
plane of the sensibilities no appeal to higher mo- 
tives, such as honor and dignity ; there can be, 
therefore, no executive energy seeking anything 
higher than sense gratification. But it is of the 
earth earthy and minds earthly things only, never 
able to throw off its vassalage to the flesh. 

There is for man, however, a nobler standard of 
action. The spirit, normally independent of the 
flesh and superior to it, since it came from God, 
recognizes in the light of its own intuitions mo- 
tives of personal dignity and honor, commanding 
self-respect, and pointing heavenward to the beati- 
fication of the spirit, as the instincts r>oint earth- 
ward to the gratification of the flesh. 

It constitutes the knowing self, the ego , rising 
above soul and body in the glory of its origin and 
the excellency of its authority which they ought to 
obey. Its prerogative is supreme. Man may deny 
the material, the spiritual, may even deny God ; 
but himself he cannot deny. Nor can he fail to rec- 
ognize in that self the dictates of conscience, with its 
imperatives to resist the wrong and to do the right. 


61 


Genesis of Power. 

In the spirit lie both the motive and the potency 
of a will whose prerogative it is to command the in- 
stincts of the flesh, acting only in the present, and 
the will of the spirit under the promptings of 
the soul with its scientific methods and logical de- 
ductions, seeking the highest happiness both pres- 
ent and future. 

The conscious spirit recognizes the relationships 
out of which spring duties, and appreciates the ad- 
monitions of conscience in reference to the oblisra- 

O 

tions thence arising. It points outward and up- 
ward to a broader and grander life, surviving the 
disolution of soul and body in differentiated, con- 
scious, continued existence. 

This is the “inner man , 9 of whom the apostle 
says, “I delight in the law of God after the inner 
man.” And concerning the promptings of the 
flesh, he says, “ But I see another law in my mem- 
bers, warring against the law of my mind.” 

And again, “ This I say then, walk in the spirit 
and ye shall not fulfil the lusts of the flesh ; for the 
flesh lusteth against the spirit, and the spirit against 
the flesh ; and these are contrary, the one to the 
other.” 

The Christian warfare is the contest between 
these opposing wills, the one striving for the dom- 
ination of the flesh, the other for the sovereignty 
of the spirit. 

The brutish person who yields continually to 
the lusts of the flesh, with its appetites and pas- 
sions, and who rises not in his volitions above the 
beasts that perish, cannot will to act in harmony 


62 


The Freedom of the Will . 

with the divine will, because the spirit is debased 
by servitude, and enslaved by Satanic influences 
which are “earthly, sensual, devilish.” 

This condition is not forced on any one, but it is 
voluntarily accepted as an alternative against the 
protests of the conscience resisting slavery to the 
flesh. Even “the Gentiles (heathen) who have 
not the law (of Moses,) . . . area law unto them- 
selves ; who show the work of the law written in their 
hearts, their conscience also bearing witness, and 
their thoughts the meantime accusing or else excus- 
ing one another.” 

The power of this will, “ written on. the heart, ” 
prompted by conscious dignity of the spirit and re- 
spect for the divine, is admirably illustrated in the 
mother who gives her life for her child, or her child 
for her religion, that she and it may attain a better 
life ; or in the captive warrior, who, under all the 
torture a vindictive and relentless enemy can inflict 
of gashing and flaying, and piercing and burning, 
stifles every feeling of agony, suppresses every in- 
dication of pain ; and as the charred flesh of the 
extremities is torn from the blackened bones, sings 
his war-song in defiant contempt of life and wel- 
comes death with the war-whoop and shout of vic- 
tory. Not until many fierce conflicts have been 
waged between the promptings of the baser and the 
better nature, and the continual yielding of the lat- 
ter, are any brought to the degradation of “ walk- 
ing in the vanity of their minds, having the under- 
standing darkened, being alienated from t 1 
life of God through the ignorance that is i 


03 


Genesis of Power. 

because of the blindness of their hearts ; who, being 
past feeling, have given themselves over unto las- 
civiousness to work all uncleanness with greed- 
iness.” 

The man of faith recognizes in himself and in his 
fellows an element of the “ Divine nature” whose 
authority ought to be supreme. To its limitations 
he subjects the demands of the flesh, holding them 
in subordination to the rational will, which is itself, 
in matters of pleasure, patriotism, science or am- 
bition, subject to the sovereign will of faith, ever 
acting “ as seeing Him who is invisible.” 

This faith, and the invincible will prompted and 
sustained by it, are admirably and forcibly illus- 
trated in the eleventh chapter of the Hebrew letter. 
Under every species of torture that ingenuity could 
invent, whether of body or mind, an imperative 
will held every faculty of soul and sense strong and 
steady against pain intense and excruciating agony 
even unto death. Christian martyrs also, in times 
of persecution, have demonstrated in examples 
equally striking, the power of the will when sus- 
tained by the faith that overcomes the world. 

The final argument for the freedom of the will is 
a direct appeal to personal consciousness. Every- 
one claiming the dignity due to humanity realizes 
in himself a power ready to be developed either as 
immanent energy or emanent force. When this is 
manifested in the form of will either to do or to 
suffer, he knows that it can harmonize with any 
other will, or resist and defy it. 

This power of will in childhood and youth, 


64 


The Freedom of the Will . 


though never yielding for a moment its freedom, 
its sovereignty, submits under a system of tute- 
lage to parental anthority, and may be prompted 
to a prescribed course of conduct by love, or re- 
strained through fear. 

Many, it must be granted, remain in the state of 
vassalage to the appetites and passions to the end, 
because they never rise through intelligence to the 
dignity of a life of faith. 

Why should the materialist put forth a sublime 
will involving self-sacrifice, restraining the appetites 
or passions in present pleasures, when there is to 
him nothing beyond the present? “For such there 
is no higher rule of conduct than the Epicurean 
maxim : “ Let us eat and drink, for to-morrow we 
die.” But the life and peace which are the heritage 
of the spiritually minded lift them to realms of 
thought, where the seen is temporal, finite, un- 
substantial ; the unseen alone is substantial, infin- 
ite, eternal. 

These only find worthy motives beyond the pres- 
ent to justify a will sustaining sacrifice and torture, 
“ not accepting deliverance,” hoping to attain to a 
better resurrection and a better life. 

The final appeal in the gospel is made to this 
personal will as the supreme arbiter of an eternal 
destiny. Every blessing conferred by Jesus while 
on earth was in response to faith and measured by 
faith as a condition, but the efficient cause was will : 
— “ I will,” said Jesus, and the work was done. 
The imperative of the spirit and the bride is 
“ come and the permissive of him that hears and 


Genesis of Power . 


65 


him that is athirst is ‘‘come,” but the final action un- 
der the universal invitation is based on will. “ Who- 
soever will, let him take the water of life freely.” 

The Christian realizes that nothing can separate 
him from the love of God in Christ Jesus. Though 
his limbs may be shackled, his body cast into a dun- 
geon, his Bible taken away, his tongue torn from 
his mouth, and his e} r es bored out, yet the will is 
invincible ; by faith the spirit can see and the heart 
can pray. 

It is equally true of the sinner that he can resist 
every power from whatever source, whether 
physical or spiritual. No argument is needed to 
show that he can maintain an unyielding will 
against his fellow man. That he can defy Satanic 
power is equally evident. “ Resist the Devil, and 
he will flee from you.” 

The examples about us are unfortunately too nu- 
merous to permit a doubt that he can resist the 
power of God both physically and spiritually. 
“ The Lord is not willing that any should perish ;” 
yet thousands rush headlong to destruction. “As 
I live, saith the Lord' God, I have no pleasure in 
the death of the wicked ; but that the wicked turn 
from his way and live.” They will not turn, but 
die in their sins. Repentance is required of all, 
but the wicked glory in their own shame. 

It is God’s will expressed in the law of the re- 
mission of sins that everyone be baptized. Thous- 
ands refuse to obey the law, opposing their will to 
God’s will in an overt act. And all powers, Di- 
vine, Satanic and human combined, cannot baptize 


<>6 


The Freedom of the Will . 


a man against his will ; for without the concurrence 
of the will baptism is impossible. 

The folly of sending man to preach the gospel 
would be supremely ridiculous if God could by a 
volition, or any power Divine, save a man from sin 
and death contrary to his will. If he is a mere 
thing that may be forced into heaven or hell by 
any means contrary to his will, then he is not worth 
saving. 

Because he is in himself the genesis of a specific 
energy acting independently of all other powers, 
therefore the wisdom of God is justified in redeem- 
ing him with an infinite ransom, and commanding 
every resource in a boundless universe for his sal- 
vation. This salvation is offered freely to all without 
money and without price. They who reject it 
‘ ‘ shall go away into everlasting punishment ; but 
the righteous,” (those who accept it,) “into life 
eternal.” So testifies Moses in Deuteronomy. 
“ See,” said he to Israel, “ I have set before thee 
this day life and good, and death and evil.” 

And so testifies Jesus in the Apocalypse: “I 
have set before thee an open door.” It is man’s 
right, in the first case, to choose ; in the second, to 
enter, and in both there is none able to hinder. 

It was shown in the previous chapter that anyone 
may know by determined characteristics the source of 
the power prompting to action ; and in this, that it 
is the high prerogative of each one for himself to 
choose without “ let or hindrance,” life or death, 
heaven or hell. He ought, therefore, to be held 
responsible for his actions. 


Genesis of Power . 


67 


CHAPTER VI. 

THE FORMULATING OF PHYSICAL POWER. 

A watch spring tightly wound, and held at rest, 
represents a potential energy capable of being de- 
veloped into a force acting through machinery, and 
driving an index marking time. 

The germ in the acorn or melon seed, is the ex- 
ponent of vital energy lying dormant until sub- 
jected to necessary conditions, when it expands, 
preparing for itself a system of cells, through which 
it acts discreetly, forming the cylindric stem, the 
laminate leaf, and the spherical fruit, according to 
its kind. 

The same is true of the primordial germ in the 
animal kingdom, in which the life principle elabo- 
rates, by the combination of a few simple elements, 
the most complicated and heterogeneous forms, 
whether radiate, mollusk, articulate or vertebrate, 
and with such nice discrimination as never to tran- 
scend the limit of species. These severally are 
delegated powers subjected to conditions, without 
which they cannot act, and subordinated to laws 
which they must obey. The material elements of 
which they are composed have no power in them- 
selves, since they may be reduced to impalpable 
powder, dissolved in a liquid, or converted into gas, 
exhibiting no attribute save inertia. 


68 The Formulation of Physical Power* 

Not so with spirit, the primary and best defined 
conception of which is activity, motion from innate, 
immanent power ever intense as energy ; and in 
God omnipotent, ever manifesting the force that 
governs the universe. 

The ultimate source of power is spirit infinite, 
whence it is transmitted to spirits, angels, and men, 
finite, and imparted to matter in the various forms 
of gravity, the essential attributes of matter, vege- 
table and animal life, instincts, and in the animal, 
locomotion. 

No power can act where it is not ; this is axiom- 
atic, whatever the source, whether genetic or de- 
rivative. 

It is possible to conceive of energy, more or less 
intense, held in statical relation by countervailing 
forces ; or of imparted power in a dormant state in 
the absence of conditions necessary to action ; but 
it is not possible to conceive of an effect in the ab- 
sence of all power as a cause. 

There must, therefore, be a medium between the 
point of origin and point of application of any 
power. In physics, whatever the distance between 
these points, whether inappreciably near, as in 
chemical action, or inappreciably remote, as in as- 
tronomy, or at measurable distances, as in me- 
chanics, the conception of some kind of medium is 
ever present, through or by which the power is 
transmitted. 

The kind of medium, whether simple or com- 
pound, great or small, wfill depend upon the source 
of the power and the result to be accomplished. 


69 


Genesis of Power . 

A cord is sufficient to make the power of the wind 
available for raising a kite. A rope and a pin will 
tether a horse on the prairie. Animal power for 
carrying or drawing, requires more complicated 
media ; for the former, a halter and saddle, for the 
latter, tugs and harness. 

Water and steam-power requires machinery, 
combining the lever and inclined plane in their 
various modifications to transmit, convert and reg- 
ulate force. 

In these and all other cases, the formulation of 
power is the invention, construction, or application 
of any instrument, institution, formula or machine, 
as a medium for a given power to produce a specific 
result. Until thus formulated, it is practically use- 
less. Very little of the available power every- 
where so abundant is utilized. 

The winds sweep across the plains and over the 
mountains with an inexhaustible wealth of power 
running to waste. That caught on the vanes of the 
windmill and the sails of a ship bears no appre- 
ciable ratio to the aggregate of zephyr and gale, 
storm and cyclone, and raging tornado sweeping 
over a continent. 

The water power pouring down the mountain side, 
through rushing cataract and plunging fall, or flow- 
ing in majestic volume through the plain, in five 
continents and many islands, to say nothing of the 
rolling billows of as many oceans, is trenched upon 
only for a few tons’ pressure for pipe or wheel. 

The broad, deep, flowing river bears past the city 
located on its banks power enough to grind all its 


70 The Formulating of Physical Power. 

grain, weave all its fabric, and drive machinery suf- 
ficient to perform all mechanical work. It is of no 
commercial value, practically useless until formu- 
lated by being caught upon a wheel, conveyed along 
a shaft to the bank, and coupled by cogs and bands 
to appropriate machinery ; then it ministers to the 
wants of the inhabitants in the mechanic arts. 

Steam had been dissipated in the atmosphere for 
thousands of years before man learned to ‘ « harness 
it down with his iron bands ” in the engine, com- 
pact and direct its energy. It took the place, at 
once, as a motor for many purposes, of w T ind and 
water, and beast of draught and burden. That 
which, unformulated, contributed nothing to the 
wealth or happiness of man, now made accessible 
by knowledge, and available through machinery, is 
a leading factor in every branch of industry. 

Electricity, a more subtle and refractory power, 
eluded the grasp of science until the beginning of 
the present century. Though invisible in the light- 
ning’s gleam, audible in the thunder’s roar, and ap- 
preciable in the gnarled oak riven asunder ; its nat- 
ural manifestations were so intense and appalling 
that they struck terror into the heart of man, stifling 
curiosity, and repelling investigation. With the 
device of a kite and string, Dr. Franklin lured it 
from the clouds and domesticated it as a tractable 
servant. 

Its utility and value in art and science are lim- 
ited only by tardy ingenuity striving to invent new 
apparatus through which it may operate. 

Already telegraphy has developed into a science 


Genesis of Power . 


71 


contributing to every branch of industry, employ- 
ing in the economy of time submarine cables and 
trans-continental lines, facilitating commerce, stimu- 
lating enterprise, spreading knowledge, adding to 
prosperity, and encouraging peace among all nations. 

That which was a perpetual menace and con- 
stant dread while not understood and unrestrained, 
has become, when formulated, a prolific source of 
security and contentment, and a generous power 
for blessing the race. 

Electricity has its beneficent uses in the great 
laboratory of nature, independent of man’s knowl- 
edge or apparatus ; but no better illustration can 
be given of the utter worthlessness of power for 
purposes of art, when man knows not its formula, 
nor how to lay hold on and use it. 

Light has taken the place of the painter’s brush 
in elegant art, and spectrology has revealed the 
composition of the stars, and all this through the 
use of so simple an instrument as a lens. 

The traveler, foot-sore and weary, carrying his 
pack on chafing shoulders, over dusty roads, sees 
in the distance the wild steed in the pride of his 
strength bounding over the plain. The power of 
the animal is to him of no avail to rest his aching 
limbs or to relieve his shoulders from their op- 
pressive burden. But had he the horse under sad- 
dle and held in check by bit and rein, he would be 
carried by him on his journey six miles an hour, 
with ease and comfort alike to man and beast. 

It should be kept in mind that the single purpose 
in all these cases is to construct or adopt media to 


72 The Formulating of Physical Power . 

take power at its source and couple it with its object, 
producing the desired phenomena. The wagon, with 
yokes and chains, the carriage, with harness and 
gear, are only media by which the strength of ani- 
mals is coupled to the draught to be moved. So 
the ship, with its sails and tackle, and the steamer, 
with its engine and boiler, all of which serve to con- 
nect the force of the wind or steam with the cargo 
in transporting it from port to port. The compli- 
cated machinery in mills, gins, presses, factories, 
is designed to cause the power so to act upon the 
crude material that the result may be lumber, flour, 
lint, literature, fabric, furniture, etc. 

The simpler processes, the use of the saw and 
axe, the needle and pen, a book and a handkerchief, 
involve the same principle. ,The mind-power, act- 
ing through the nerves and muscles of the arms, 
is formulated in these instruments for the accomp- 
lishment of desired results. 

The human hand as a medium of rational power 
in its application to physical results, is a most won* 
derful mechanism, without a parallel in art or nature. 
For comprehensive design, exquisite structure, and 
extensive application, it is not only superior to any 
other instrument, but is the equivalent of all ; for it 
either presses into service from animated nature, 
every creature from the earth-worm to the elephant , 
or constructs from materials at hand, every instru- 
ment, from a shoe-string to a steamship, for the 
accomplishment of every known purpose. With- 
out it, man would be impotent indeed. To have 
commanded him in the absence of this versatile 


73 


Genesis of Power. 

medium to “ replenish the earth and subdue it,” 
would have been to tantalize him in mockery and 
derision. If he had the size and strength of an ele- 
phant, with the hoof of a horse, in place of a hand, 
his wisdom would degenerate to the sagacity of 
the dog, or the cunning of the fox, and his ingenuity 
and skill would lapse, for want of use, to a level 
lower than the instincts of the beaver, the bird and 
the bee. 

But with this instrument of all instruments, man 
goes forth “ conquering and to conquer the forests 
yield to his touch, the mountains disclose their 
treasures ; sea and islands, continent and ocean, 
bring forth their supplies ; the vegetable and animal 
kingdoms furnish food and raiment ; and through 
co-operative effort, science and art have combined 
to increase knowledge, construct factories, establish 
commerce, and to pour the wealth of the world into 
the lap of luxury. 

With it he tills the soil and guides the flock, 
mines the metal, engraves the wood and polishes 
the stone, builds mansions and palaces where he 
can dwell in safety, and constructs fanes and temples, 
where he may worship God in peace. 

By it his compassion is converted into charity, 
his pity into acts of benevolence, and his sympathy 
into love. It is the potent instrument with which 
he serves God and blesses humanity. 

It becomes also the medium of Satanic influences 
when controlled by the wicked, producing igno- 
rance and division, misery and death. The afflic- 
tions of Job were wrought, in part, by the hands of 


74 The Formulating of Physical Power. 

the Sabeans and the Chaldeans as instruments of the 
wicked one. Thus, Satanic power producing phys- 
ical results is formulated in the hands of the wicked 
and the elements of nature. 

To multiply media to produce a given result is 
evidence of weakness. No man would employ the 
complicated machinery of husbandry if he could 
cause the earth to bring forth its products by a 
wave of the hand ; nor would he require a railroad 
to make a journey if he could easily and safely ac- 
complish the same at a single bound. 

The Almighty performs the most wonderful re- 
sults with the simplest instrumentalities. He makes 
the winds his messengers, and fire his minister to 
do his bidding. The waters are his carriers, which 
dig for themselves great channels in the bosom of 
the earth, through which they transport the disin- 
tegrated rocks of the mountain, to become in part 
the alluvium of the plain, and the residue to consti- 
tute the sands of the ocean. 

Everywhere, by fire and flood, by wind and 
waves, he is pulling down and leveling up, and 
giving form and shape to the world in its onward 
course amongst the stars. 

God has on several occasions placed his power in 
a particular medium for a specific purpose. The ark 
was a formulated power divine to transport Noah and 
his cargo from the old to the new world. The rod of 
Moses, a simple shepherd’s crook, became the sym- 
bol of power to convey the children of Israel from 
Egypt to Canaan. The brazen serpent in the wild- 
erness was the embodiment of a power available* 


Genesis of Power. 


75 


by looking on it, for healing the bite of the fiery 
serpent. Jesus was himself the medium of divine 
physical power in hushing the winds, stilling the 
waves, healing the sick, casting out demons, and 
raising the dead. 

But the simplest expression of Divine power in 
physical phenomena, and the most general, is grav- 
ity, a subtle instrument known only through its re- 
sults. By it a pebble falls to the ground, and a 
planet is guided in its orbit. It is the medium alike 
between grains of sand and revolving worlds. By 
it the material universe of suns and systems in- 
finite is bound together in one consistent whole. 


76 The Formulating of Spiritual Poiver. 


CHAPTER VII. 

THE FORMULATING OF SPIRITUAL POWER. 

“ In the beginning was the Word, and the Word was with 
God, and the Word was God. The same was in the beginning 
with God. All things were made by him ; and without him 
was not anything made that was made.” 

Language is the universal medium between spirit 
and spirit. Whatever its form, whether sign or sound, 
oral or written, it must be translated into words 
understood by him who hears them before it can be 
effective in arousing thought in the mind of an- 
other. 

A word is, therefore, the complete investment 
of a single element of spiritual power. It is not a 
mere sound of the voice, nor a combination of let- 
ters representing a sound, but a definite thought con- 
ceived or uttered in articulate sound. If merely 
conceived in the mind, it is formulated energy ready 
for utterance. 

It is like a ship freighted for a distant port, ready 
to weigh anchor ; or a train ready to move, only 
waiting the signal of the conductor. When uttered 
it speeds its flight with the velocity of sound, dis- 
charging its cargo of thought in the expectant 
mind. Thus, for illustration, — a party has in his 
mind power to cause another, moving at a distance, 
to turn and move in the opposite direction. The 


Genesis of Power . 


77 


power can accomplish nothing while it remains in 
his breast. It must be formulated, brought out, 
sent forth, and lodged in the mind of the other. 
This is done by coining the appropriate sentence 
and uttering it with the voice, so that it reaches 
the ear and the understanding of the other. The in- 
telligence is of sufficient interest to cause him to turn 
and move the other way. 

Another, intending to visit the city, is changed in 
purpose by power in his neighbor’s mind, which 
was conveyed to him in words, showing that it was 
his interest to remain at home. 

Language is in these, and all similar instances, 
the medium or vehicle by which the power is con- 
veyed from its source to its object. It is an instru- 
ment of Divine appointment, sublime in simplicity, 
wonderful in results. 

Unlike the ship or the train, which having reached 
its appointed port or depot, and discharged its 
freight, incumbers the bay or obstructs the track, 
and needs to be removed ; the sound corresponding 
to the ship or train, having reached its destination 
and deposited its burden of thought in the mind of 
the hearer, evanishes, utterly disappears, nor leaves 
a wreck behind. 

It is the most convenient and inexhaustible of all 
media. With the thought comes the sentence to 
him who has been trained in language. 

Unlike any other medium of conveyance, which 
reaches a single destination and discharges a single 
cargo, the same word uttered by a single impulse 
reaches one or a thousand or ten thousand minds 


78 The Formulating of Spiritual Power . 

at the same instant, discharging the same treasure 
of knowledge in each, the sound dying immediately 
and leaving the identical thought formulated in 
every mind. Its ability to muitiply as a medium 
is limited only by the number of minds within hear- 
ing distance. 

This medium, though wonderful, is nevertheless, 
entirely artificial, and as in any other art, its ap- 
plication must first be learned ; and then he who 
would use it, must manufacture all the words he 
needs for every occasion. 

This is quickly and easily done. Having the 
organs of speech as instruments, and the atmos- 
phere as material, he can construct as many vehicles 
of thought as may be necessary to communicate with 
his fellows 

The facility with which conversation is carried on 
between fluent talkers, shows how readily any 
number of words may be coined without apparent 
effort. This is the result of skill, acquired by prac- 
tice. The infant can neither make nor mould the 
voice into articulate sounds until taught. No one 
ever spoke until he heard some other speak. 

The deaf are always dumb. The first man had 
no mother to teach him, hence no mother tongue. 
He must have been taught of God, his Father. 
Language is, therefore, a Divine art. The noun is 
the basis of every tongue. God taught His son the 
art of naming. ‘ ‘ Whatsoever Adam called every 
living creature, that was the name thereof.” 

How long it took Adam to acquire a complete 
vocabulary, the record does not show, nor is it 


Genesis of Power. 


79 


stated how long they conversed together as Father 
and son, either before or after the advent of Eve. 

Between the latter event and the fall, much time 
must have intervened ; for in the adjudication of their 
transgression both Adam and Eve displayed skill 
and ingenuity in the use of language. 

Inspiration need not be claimed, nor miraculous 
power invoked in this origin of language. A Divine 
teacher with students mature in body and mind, was 
all-sufficient for the result. 

When God gave man language, religion became 
a necessity ; without it religion is impossible. The 
elements of good and evil were in man’s heterogene- 
ous nature ; but, “ the knowledge of good and evil,” 
was involved in the terms that expressed it. 

Satan, who was also master of language, and 
knew its potency as an instrument, used it freely to 
prepare the way for sin and death. So ingenious 
was he in the use of words, that he deceived the 
woman, and then caused her to become his instru- 
ment, adding Satanic eloquence to her charms of 
grace and beauty, to cause Adam, knowingly and 
willingly, to transgress, involving himself in ruin. 
Satanic spiritual power is still formulated in words 
uttered by those whom he deceives, and who be- 
come his willing tools to lead others captive at his 
will. 

Since language is only a medium, it may be used 
by Satan, as well as man, to transport thought from 
mind to mind, and to bring spiritual pressure to 
bear upon free agents, to cause them to act in har- 
mony with the power impressed. 


80 The Formulating of Spiritual Poiver. 

Controlled by Satan, through the promptings of 
the flesh, 44 the tongue,” put by metonymy for the 
words it utters, is a little member, and boasteth 
great things. 44 Behold how great a matter a little 
fire kindleth ! And the tongue is a fire, a world of 
iniquity : so is the tongue among our members that 
it defileth the whole body, and setteth on fire the 
course of nature, and it is set on fire of hell ; . . . 
the tongue can no man tame; it is an unruly evil, 
full of deadly poison.” The wisdom which guides 
such a tongue, is said to be, 44 earthly, sensual, 
devilish.” 

The disciples of Satan have coined a very large 
vocabulary of words appropriate to only Satanic 
power, or human power with Satanic characteristics ; 
and by the use of these more than any other differ- 
ential trait, may the disciples of Satan be recog- 
nized. 

Pure speech out of a pure heart should ever dis- 
tinguish, 44 a chosen generation, a royal priesthood, 
a holy nation, a peculiar people,” the disciples of 
Chrits. 

God taught man speech, and how to use it for 
good. Satan laid hold of it as an instrument of 
wrath, and taught him evil. He could only impart 
that which he himself knew; 44 he was a murderer 
from the beginning, and abode not in the truth, be- 
cause there is no truth in him. When he speaketli 
a lie, he speaketh of his own ; for he is a liar, and 
the father of it. Through deception and falsehood 
sin entered, and death by sin.” Satan beguiled the 
woman ; man yielded to the power of strong tempt- 


Genesis of Power . 


81 


at ion. Satan made words the mighty lever to hurl 
man from his exalted position, as the son of God, 
to the degrading level of the brute made to perish. 

In this lapsed condition, oppressed with shame 
and fear, the voice of the Father found the children 
hid away among the trees of the garden. The 
gracious inquiry, 44 Where art thou? ” warning man 
of his danger, and letting him know that he was not 
where he ought to be, was the prompt initial step 
to a scheme of rescue. 

From all the means and instruments in the 
universe available for the accomplishment of this 
benign purpose, Infinite Wisdom selected the Word. 
It had been available in creation ; “In the begin- 
ning was the Word . . . All things were made 
by Him ; and without Him was not anything made 
that was made.” It had proved adequate in for- 
mation : 4 4 Through faith we understand the worlds 
were framed by the Word of God.” In government 
it was the simplest and most puissant of all instru- 
mentalities : — 4 ‘Upholding all things by the Word 
of His power.” 

It was eminently appropriate, therefore, that the 
Word should be made the medium in redemption 
between the mind of God, the origin and source of 
the power, and the mind of man, the object to be 
affected. The latter was on earth; for he had 
gone away from his Father’s presence and hid him- 
self through shame ; the former was in heaven ; for 
He had in mercy withdrawn from earth when man 
could no longer endure His presence on account of 
fear. 


82 The Formulating of Spiritual Power, 

It became necessary, therefore, that a way of com- 
munication be opened between these habitations, 
a Jacob’s ladder, with its base resting on the earth, 
and its summit piercing the highest heavens. 

The power of salvation was in heaven in the Spirit 
of God. The Word was in the bosom of the Father, 
“ before the world was.” 

God invested the Word with His Spirit by 
measure, and sent it into the world by the voice of 
angels, guiding the race in its infancy for twenty- 
five hundred years. A nomenclature and a vocab- 
ulary were in process of development through which 
power could act, and in which a revelation might 
become possible. Though angels “ are greater in 
power and might,” they had no sympathy with man 
in his weakness and wickedness. Their adminis- 
tration demonstrated the folly of looking to angels 
of any order for succor in the conflict with sin. 

They gave place to Moses as a mediator. God 
formulated his power for the redemption of Israel 
in the words of the law ; illustrated and explained 
by the typical institutions and service of the tab- 
ernacle. This administration in the hands of 
prophets and priests for fifteen hundred years, served 
its purpose as a ‘ ‘ schoolmaster ” in the youth of 
the race. It demonstrated also that man, though 
he abound in sympathy, has not the power to bring 
effective aid to his fellows in the mighty conflict. 

God has formulated his physical power and placed 
it under appropriate conditions from the beginning, 
to govern matter ; but his spiritual power for the 
government of man was in his own mind. 


Genesis of Power. 


83 


Angels, “as ministering spirits, sent forth to 
minister for them who shall he heirs of salvation,” 
came and went with Divine spiritual power in spe- 
cific form for special places, asMamre, Bethel and 
Sinai ; or for particular persons, as Noah, Abraham 
and Moses. They could only in types and symbols 
shadow forth a fuller and more permanent invest- 
ment of this power in the future. 

The law from Sinai, “ ordained to life,” became 
to the sinner the instrument of death. Though 
spiritual, it was weak through the flesh. While it 
had permanency in the letter, the energy or spirit- 
ual intensity was low; and the tabernacle, with its 
appointments, was only “the shadow of heavenly 
things,” a figure for the time, “in which were 
offered both gifts and sacrifices that could not make 
him that did the service perfect, as pertaining to 
the conscience.” 

The power was localized, first in the tabernacle, 
then at Jerusalem, limited to Israel, and encum- 
bered with ordinances. It served its purpose, how- 
ever, of illustrating and making plain the philosophy 
of the Atonement, and bringing in a better covenant, 
established on better promises. 

It gave place, therefore, to that universal formula 
of Divine spiritual power suited to all times, all 
places, and all peoples. This in its simplicity bears 
the impress of omnipotence ; in love it is infinite ; 
in adequacy it is able to save all who accept it. 
“ The law,” (the preceding formula), “ was given 
by Moses :” but grace and truth, (the Gospel for- 
mula), “ came by Jesus Christ.” 


«4 The Formulating of Spiritual Power . 

The maturity of the race was reached, and man 
was ready to be emancipated from the forms and 
ceremonies of the Law, and the ministry and domi- 
nation of priests and potentates. He demanded a 
freedom which the Law could not give. 

A new and fuller investment of power was neces- 
sary. The Word must become incarnate, must 
become flesh and dwell amongst us, — receiving 
“ the spirit without measure.” “For it pleased 
the Father that in him should all fullness dwell.” 

This is He of whom it is said : “God, who at sundry 
times and in divers manners spake in time past to 
the fathers, by the prophets, hath in these last days 
spoken unto us by his Son, whom he hath appoint- 
ed heir of all things, by whom also he made the 
worlds : who being the brightness of his glory, and 
the express image of his person, and upholding all 
things by the word of his power, when he had by 
himself purged our sins, sat down on the right hand 
of the Majesty on high.” In him is concentrated 
“ all authority in heaven and earth.” 

Power alone cannot save, else the angels, which 
“ excel in power and might,” would have accom- 
plished the work. Sympathy alone will not save, 
else man, as prophet and priest, would have ran- 
somed the race. 

It required a combination of power and sympathy 
greater than that of men and angels to redeem fallen 
humanity. He became the Son of God in power, and 
the Son of Man in sympathy; for, “ it behooved 
him in all things to be made like unto his brethren, 
that he might be a merciful and faithful High Priest 


Genesis of Power . 


85 


in things pertaining to God, to make reconcil- 
iation for the sins of the people. ” Wherefore, 
44 when the fullness of the time was come, God 
sent forth his Son, made of a woman, made under 
the law, to redeem them that were under the law, 
that we might receive the adoption of sons.” 

Here, then, is not only a medium, but infinitely 
better, a mediator, mighty and able to save to the 
uttermost, all who will come to God by him; ‘‘for 
in him dwelleth ail the fullness of the Godhead 
bodily.” 

From the time John the Baptist pointed him out 
as 4 4 the Lamb of God that taketh away the sin of 
the world,” Jesus began to exercise Divine phys- 
ical power by controlling the elements, withering 
the fig tree, healing the diseases of the people, and 
raising the dead. 

Divine spiritual power also found expression in 
the doctrine he taught; for, 44 never man spake 
like this man.” He enlightened the understanding, 
purified the heart, and forgave sins ; for “ the Son of 
Man hath power on earth to forgive sins.” He 
said to the man sick of palsy, 4 4 Son, be of good 
cheer ; thy sins be forgiven thee.” And to Mary 
Magdalene, “thy sins are forgiven.” 

This was a Divine prerogative; 44 Who can for- 
give sins but God only ? ” Jesus forgave sins on 
earth, therefore He was Divine as His Father in 
heaven ; He was a man of sorrow, and acquainted 
with grief ; therefore He was human as His 
mother on earth. combining in His own person 
the human and the Divine Immanuel. 


86 The Formulating of Spiritual Potver. 

He was competent and worthy of the grand 
mission on which the Father sent him. He re- 
ceived without measure the Spirit, which is the 
source of Divine power. He was, therefore, the 
full and complete embodiment of the power of God 
for the salvation of the world. 

“As it is appointed unto men once to die,” 
Jesus must die to fill this appointment. For, 
“ Thus it is written, and thus it behooved Christ to 
suffer and to rise from the dead the third day ; and 
that repentance and remission of sins should be 
preached in His name among all nations, beginning 
at Jerusalem.” 

To his sorrowing disciples, he said : “It is ex- 
pedient for you that I go away ; for if I go not 
away, the Comforter will not come unto you ; but 
if I depart, I will send him unto you.” 

This Paraclete was the promise of the Father for 
which they were to wait. 

The Great Commission, “ Go ye into all the 
world and preach the Gospel to every creature,” 
was given before His ascension ; but he said, “tarry 
ye in the city of Jerusalem until ye be endued 
with power from on high.” The story of the cross 
could be efficacious only through the spirit ; and 
since it could no longer act through the voice of Jesus, 
it must be put in some other formula, that man may 
lay hold on it, and make it available for conversion 
and salvation. 

On the first Pentecost after the resurrection, the 
Spirit came, investing the disciples in the significant 
symbolism of cloven tongues, with the intensity of 


Genesis of Tower. 87 

fire, denoting tlie instrument of its power. But the 
tongue must have something to utter. The Gospel 
is the appointed message : “Go preach the 
Gospel.” Hence, “The Gospel of Christ . . . 
is the power of God unto salvation to everyone that 
believes it.” 


88 The Gospel: Divine Spiritual Power . 


CHAPTER VIII. 

THE GOSPEL IS THE FORMULATING OF DIVINE SPIRIT- 
UAL POWER. 

“I am not ashamed of the Gospel of Christ : for 
it is the power of God unto salvation to everyone 
that belie veth.” 

The Gospel is not all the power of God, either 
spiritual or physical. There was a time when He 
put forth power to create a universe. Whether that 
power was exhausted in the act, we know not ; nor 
do we know that it has ever been exerted since 
that time. 

He sustains a continuous power to govern our 
solar system, by which satellites revolve about 
planets, planets around the sun, and the whole on 
their axes, a complication of ever varying motions, 
so correlated as to produce harmony and give sta- 
bility to the entire system. 

He has invested the vegetable germ with power 
to carpet the plains with verdure, and deck them 
with flowers, to clothe the alluvial valleys and 
mountain ranges with dense forests, yielding fruit 
severally in their season. 

The animal kingdom, too, is under law, control- 
ling a specific power for reproduction, growth, de- 
cay and death. It fixes the habitat of the several 
species, limiting them to earth, ocean, or air, ac- 


89 


Genesis of Power, 

cording to food supply, climatic conditions, their 
nature and means of defense or escape from an 
enemy. 

All these and many other specific powers, not for 
salvation, to us known, and doubtless very many 
yet unknown, are by common consent of scientists, 
admitted to be powers of God under this or some 
other designation, as the First Cause, the Un- 
known, Nature, “ Jehovah, Jove, or Lord.” 

Neither is the Gospel the only power God has ex- 
hibited for the salvation of earth’s tenantry. Pass- 
ing by the physical deliverances so often accom- 
plished in the infancy and youth of the race, two 
distinct formulas of Divine spiritual power for sal- 
vation occur within the first four thousand years of 
man’s history on earth. 

The first was appropriate to the family under angelic 
ministration throughout the patriarchal age. 

It involved the simplest fundamental principles 
of redemption by atonement. “ Without shedding 
of blood is no remission.” This shedding of blood, 
life for life, typical of the final atonement, was for- 
mulated and thus made available to the patriarchs, 
in the altar, the priest and the victim. These re- 
appear substantially in each subsequent develop- 
ment of the scheme of redemption. 

They constitute the radical conception of religion 
am on of all the nations of earth. The heathen will 
propitiate his deity by a sacrifice, a victim, if he can 
secure it ; and this must be offered by the hand of 
a priest, on an altar consecrated for the purpose. 

The idea of sacrifice springs from conscious guilt 


90 The Gospel:. Divine Spiritual Power . 

in the presence of the injured party. It is amongst 
the first impulses of a pure spirit in contact with a 
system rendered weak through the influence of sin. 

The child, e’er it has learned to distinguish its 
right hand from its left, reads intuitively in the sad 
countenance of its mother, the evil effects of its own 
wilfulness, and comes with its peace-offering, all it has 
a kiss, and puts up its little lips for the coveted re- 
conciliation. 

Two children, barely able to talk, play together ; 
the one hurts the other with his toy ; the latter cries ; 
the former promptly offers up his toy to the injured 
party ; or if the mother appear, tenders it to her as 
a sacrifice for the injury done. 

Thus early are manifested premonitions of con- 
science. With mature strength, coupled with a 
perverse nature, man is betrayed into many errors 
and wrongs against his fellow's ; and sins against 
the God he worships. 

He can say with the Apostle Paul, “ That which 
I do, I allow not : for what I w T ould, that I do not ; 
but what I hate, that do I ... I find then a law, 
that when I would do good, evil is present with me. 
... O, wretched man that I am ! who shall de- 
liver me from this body of death ? ” And like Paul, 
he turns to his offering and seeks peace. “ Thanks 
be to God through Jesus Christ.” 

Man demands for himself justice from others ; 
and he realizes intuitively that he ought to do justice 
in turn. 

If it be a matter of business amongst equals, the 
damage can be computed in exact terms, and an 


91 


Genesis of Power . 

equivalent rendered. Under a code of honor recog- 
nized by all nations, the equivalent is generally ar- 
bitrary, and often extends to the sacrificing or to 
the taking of life. Indeed, the lex talionis (law of 
retaliation), is the natural law of the race, when not 
restrained by Christianity. 

When man sins against his God, he realizes that 
it is no longer a matter between peers, but that it is 
the audacity of the finite provoking the wrath of the 
Infinite. It is, therefore, impossible to compute the 
damage. 

Only amongst those pagans whose gods are the 
souls of men deified, can any approximate estimate 
be made. They may classify their offerings accord- 
ing to the circumstances of the worshipper, or the 
dignity of the god on the. calendar. 

But those w T ho worship an infinite being can never 
be made perfect as pertaining to the conscience, un- 
til an infinite sacrifice has been offered. The near- 
est approach possible to this, will be the limit of 
human effort, unaided by revelation. 

If the finite sin against the Infinite, the greatest 
sacrifice possible to the sinner is his own life. This 
he is, in the main, unwilling to give. Though par- 
ties have appeared in all ages, and among all 
peoples, who have voluntarily and even cheerfully 
surrendered their lives to what they esteemed the 
just demands of conscience against the sins of the 
flesh, others have subjected themselves to years of 
excruciating torture, ending in death, to placate the 
wrath of an offended deity. The man who declines 
such, willing to give the nearest equivalent at his 


92 The Gospel: Divine Spiritual Power . 

command, time, money, property, anything short 
of his life ; and yet he knows that life was forfeited, 
and nothing but life, the shedding of blood, can 
purge the conscience. 

A substitute is suggested ; but what can suffice 
fora substitute? Time and treasure are lifeless, 
bloodless. An animal is an inferior, not worthy. 
A man, his equal in rank ! Ah, this is an equiv- 
alent. He feels sure that his god will be pleased 
with such a victim. But where can he be found? 
Will one consent to become a substitute? He can 
at least capture an enemy and make him his offer- 
ing. This will he do. 

Human sacrifice is the natural outgrowth of an 
outraged conscience seeking peace. It was prac- 
ticed at some period in its history by every prim- 
itive tribe and nation on earth. It is even now ap- 
proved by custom, perhaps sanctioned by law, and 
practiced by tribes and peoples, both in the old and 
the new world. 

Wars have been inaugurated for the avowed pur- 
pose of securing human victims for sacrifice. An 
enemy, however exalted his rank, was not es- 
teemed the best offering. Ingenuity refined the 
custom, barbarous as it was, and suggested that the 
innocence of the victim, coupled with tenderest re- 
gard and warmest affection for it, would render it 
more effective as a sin offering. This was readily 
accepted and acted upon by women especially, who 
could not so readily procure a captive, while their 
zeal and enthusiasm demanded the best sacrifice. 
The fancied innocence of the child, and the parental 


Genesis of Power. 


93 


affection for it, readily suggest it as the best offer- 
ing. Hence, amongst all nations practicing human 
sacrifice, the infant on the part of the mother, and 
youth on the part of the masses, have been esteemed 
the best victims. 

To repress this evil and yet meet the demands of 
justice, urged on by conscience against the sinner, 
God gave to the patriarchs a typical formula of 
power to ease the conscience and hold the guilt in 
abeyance until an infinite offering could be made, 
who should be able to “ bruise the head ” of him 
who had only power to “ bruise the heel.” 

The patriarch was himself the priest ; a rude pile 
of unpolished stone, erected wherever the family 
pitched their tents, constituted the altar ; and the 
victim, a lamb from the flock, was common, cheap, 
and appropriate ; or if it could not be procured, it 
might be substituted by a kid, a turtle-dove, or a 
young pigeon. 

This was an admirable accommodation to the cir- 
cumstances of the people, worthy of highest wis- 
dom, and a striking and pleasing contrast to the 
costly rites and horrible orgies of the heathen, in- 
dicating greatest mercy. 

The family developed into a tribe, and tribes 
combining, formed a nation, with its territory lim- 
ited by metes and bounds amongst other nations. 
A change of social relations demanded a change of 
policy. The political power became localized in the 
chief town, and religion needed a fuller and more 
concentrated formula. 

While pagan nations accommodated their forms 


£4 The Gospel: Divine Spiritual Power . 

cf worship to the varying circumstances of their 
people, God gave to Israel, an incipient nation, at 
Sinai, a fuller formulating of “the power for sal- 
vation” in the tabernacle, which included the altar, 
the priest, and the victim. The outer court, the holy 
place, and the most holy, with their respective con- 
tents and services, exhibited the full expression of 
Divine power, by which the Jew was saved in his 
generation, as the patriarchal formula had that by 
which he and his family were saved in his day. 

The iniquity of the Amo rite was full, and the 
land of Canaan was utterly corrupt. Their idolatry 
had gone to such extent as to completely brutalize 
the people. Not only did they offer human sacri- 
fice, filling the land with blood, but “ even their 
sons and their daughters, they burnt in the fire to 
their gods.” To us, not considering the circum- 
stances, it seems cruel to destroy these nations. 
These things must be destroyed, or the entire race 
become involved in ruin. An example alone can 
demonstrate God’s detestation of idolatry, because 
it ruins his child. When a people have passed in 
iniquity the point of possible reformation, it is as 
much an act of mercy on the part of God to destroy 
them from the earth as it would be to destroy a 
lion from a village where he was killing the people. 

God’s love of his people and aversion to that 
which will do them harm, is set forth, not 
only in the destruction of the Amalekites,but in the 
destruction of any city of the Jews practicing idol- 
atry, or any of the abominatk ns of the heathen. 
Deut. xiii. 15, 16, 17. 


Genesis of Poive ) . 


95 


The chief reason why these things were so abomi- 
nable and so dangerous, was that they professed to 
be God’s power in these formulas ; when it was that 
of Satan, counterfeiting the former. It was, there- 
fore, expedient to destroy these counterfeiters, ser- 
vants of Satan, with every vestige of their presence 
in the land, that man might receive a true formula 
of Divine power for his salvation. 

After the nation was established in Canaan, and 
the power localized in Jerusalem, the formula was 
found to be inconvenient, expensive, and weak in 
the hands of a priesthood subject to like infirmities 
as those for whom they ministered. 

The former dispensation had in it too much of 
the angelic, and not enough of the human ; this had 
too much of the human, and not enough of the Di- 
vine. It did nothing more nor better, so far as con- 
science was concerned, than did the former. “For 
the Law made nothing perfect.” Nothing but the 
blood of an infinite sacrifice could take away the 
guilt of sin against an Infinite Being. ‘ ‘ It was not 
possible that the blood of bulls and of goats should 
take away sins.” They could at best, when of- 
fered according to law, secure pardon and stay the 
execution of the law, but the heart was untouched. 

These sacrifices were offered year by year, con- 
tinually ; because they could not make the comers 
thereto perfect. “ For, if they could, then they 
would have ceased to be offered ; because the wor- 
shippers once purged should have had no more con- 
science of sins. But in those sacrifices there is a 
remembrance again made of sins every year.” 


96 The Gospel: Divine Spiritual Power, 

The record stood against the transgressor, from 
Adam to Christ, with only a stay of execution. 
There was pardon, truly, but no remission ; for there 
remained to be offered the great sacrifice. “Now, 
where remission of sins is, there is no more offering 
for sin.” The remission of sin in any age, Patri- 
archial, Jewish, or Christian, is due to the blood of 
Jesus alone ; the blood of animals typifying and 
pointing to this as ‘ 4 the blood of the everlasting 
covenant.” 44 And for this cause he is the medi- 
ator of the new testament, that by means of death 
for the redemption for the transgressions that were 
under the first testament, they which are called 
might receive the promise of eternal inheritance.” 

But the Sinaic formula 4 4 was weak through the 
flesh.” The tabernacle was constructed after a pat- 
tern only of heavenly things ; the Law contained a 
shadow of good things to come, and not the v^ry 
image of the things. Asa 44 school-master” it had 
done its work. The world was ready for the Great 
Teacher. 

The Word, which had been the instrument in 
creation, must now become the modi am in redemp- 
tion. Descending from heaven, 44 he took upon him, 
not the nature of angels, but he took on him the 
seed of Abraham.” It was necessary that He should 
be made in all things like unto his brethren, that 
He might be a merciful and faithful High Priest. 

Philip said of him, 44 We have found him of 
whom Moses in the Law, and the prophets did 
write, Jesus of Nazareth, son of Joseph.” And 
when Nathaniel said to him, 44 Master, thou art the 


Genesis of Power . 97 

Son of God, thou art the King of Israel,” He tacitly 
accepted these titles. His favorite designation of 
himself, was, “ the Son of Man.” He never called 
himself 44 the Son of God.” It was appropriate that 
God should Himself honor him with this relation- 
ship and title. This He did on two several occa- 
sions, once on the hank of the Jordan, when fulfill' 
ing all righteousness, as he was designated by 44 the 
Spirit of God descending like a dove, and lighting 
upon him ; and lo, a voice from heaven, saying, 
“this is My beloved Son, in whom I am well 
pleased ! ” and again on the mount of transfiguration, 
when, “ his face did shine as the sun, and his rai- 
ment was white as the light ; . . . behold, a bright 
cloud overshadowed them ; and behold a voice out 
of the cloud, which said, 4 This is my beloved Son, 
in whom I am well pleased ; hear ye him.” 

If all that Jesus said and did on earth as the Son 
of God, be true, and what God said with oral voice 
from heaven, be true, then is Jesus indeed the 
“ Messiah, the only begotten of the Father,” the 
44 one mediator between God and man,” the Re- 
deemer whose precious blood is the purchasing price 
of salvation to every one that believes. 

The theoretic and abstract expression of the Gos- 
pel is found in the simple sentence, 44 Jesus Christ 
is the Son of God.” Its concrete manifestation 
from heaven was, 44 The Word made flesh,” and 
while dwelling among us, demonstrating his Son- 
ship by his works. In him was power ; but how 
shall the sinner make it available for salvation ? It 
must be formulated so that man can lay hold on it, 


98 The Gospel: Divine Spiritual Power. 

or it will be, practically useless, as wind, water, 
steam or electricity unformulated. Infinite wisdom 
has chosen the facts which confirm his Messiahship, 
as the factors in the formula upon which the world 
must rely for redemption. These the Apostle Paul 
calls, “ The Gospel of Christ,” concerning which he 
says, “It is the power of God unto salvation to 
every one that believeth ; to the Jew, first, and also 
to the Greek.” 

The same Apostle sets these facts in order when, 
addressing the Corinthian brethren, he says, “ I de- 
livered unto you first of all that which I also re- 
ceived, how that Christ died for our sins, accord- 
ing to the Scriptures, and that he was buried, and 
that he rose again the third day, according to the 
Scriptures.” 

Upon these facts are based three commands ; faith, 
repentance, and baptism, followed by three prom- 
ises ; remission of sins, the gift of the Holy Spirit, 
and the hope of eternal life. 

God gave the object of faith, Jesus, the Christ. 
He accomplished the facts of the Gospel ; death, 
burial, and resurrection ; the sinner must obey the 
precepts : believe, repent, and be baptized ; the 
promises follow as the gracious work of a Sovereign. 
This, then, is the formulated power of God called 
the Gospel, which is declared to be the power of 
God foi* salvation to every one that believes it. 


Genesis of Power 


99 


SYNOPSIS. 


'The abstract formula 
announced by God 


The Gospel is the 
Power of God - 
For Salvation. 


from heaven. 
The concrete formula 


wrought out by 


_ Christ 

f Faith, 

precepts < Repentance, 

( Baptism, 


on Earth. 
promises \ 


} *‘This is my beloved Son in 
whom I am well pleased.” 

“ This is my beloved Son; * * * 
Hear ye him.” 


PACTS < 


("The Death, 

The Burial, 
and the Resurrection 
(. of Jesus. 
Remission of sins, 

The gift of the Holy Spirit, 

And the hope of eternal life. 


100 


The Gospel in Conversion . 


CHAPTER IX. 

THE GOSPEL IN CONVERSION, 

When tlie children of Israel, pursued by Pharaoh, 
at the margin of the Red Sea, cried unto the Lord 
through fear of the Egyptians, Moses said to the 
people, “ Fear ye not, stand still, and see the sal- 
vation of the Lord.” The rebuke administered to 
Moses then and there ought to be a warning to all 
ministers who counsel or cause delay in accepting 
salvation. The Lord said unto Moses, “ Wherefore 
criest thou unto me? speak unto the children of 
Israel, that they go forward ; but lift thou up thy 
rod, and stretch out thine hand over the sea, and 
divide it ; and the children of Israel shall go on dry 
ground through the midst of the sea.” It was net 
a time to “stand still;” and Moses ought not to 
have commanded it. Danger was imminent. Ac- 
tion was necessary to safety. 

The rod in his hand was the power of God formulated 
for the salvation of Israel from Egyptian bondage. 
In the midst of the excitement and confusion, Moses 
neglected the power which he ought to have used 
promptly for the delivery of the people. In the 
midst of great excitement , preachers often cause de- 
lay by joining in with the “ seekers,” and lifting 
their voices in prayer and supplication to God for 
deliverance. If the Lord were to answer in a voice, 


Genesis of Power, 101 

it would be doubtless with a rebuke similar to that 
of Moses. 44 Wherefore criest thou to me?” Lift 
up the Gospel, which is 44 the power of God for sal- 
vation,” in your hand, as the rod was in the hand 
of Moses. Stretch it out over the trouledd waters, 
and bid the people go forward. On the other side 
will be the place and time to 44 stand still and see 
the salvation of the Lord.” Then will be the time 
for the song of deliverance. There may they join 
in concert with the ransomed Israelites: “I will 
sing unto the Lord, for he hath triumphed gloriously : 
the horse and his rider hath he thrown into the sea.” 

Deliverance in the presence of great danger, 
ought to be prompt, simple, certain. Whoever re- 
alizes the exceeding sinfulness of sin, the extent of 
his own guilt in the presence of Him 4 4 who can not 
look upon sin with the least allowance,” and the 
dreadful consequences of dying in his sins, appre- 
ciates his danger, and seeks deliverance. 

The teacher should be ever ready with the Gospel. 
It has the qualities desired in an emergency when 
present peril forbids delay. It is simple, may be 
used promptly, and it is absolutely certain. 

The three facts enumerated by Paul, involving 
the great truth of the Messiah ship, are intelligible 
to the humblest intellect. Their order can not be 
mistaken. The death, 44 according to the Scriptures,” 
preceded the burial, and the burial the resurrection, 
44 on the third day, according to the Scriptures.” 

To lay hold on these facts with saving efficacy, 
requires a faith so simple that any child, having at- 
tained the maturity necessary to responsibility, may 


i32 


The Gospel in Conversion . 

exercise it, “by hearing the word of God,” from 
its mother. For, “faith cometh by hearing, and 
hearing by the word of God.” As it is written : 
“ Abraham believed God, and it was imputed unto 
him for righteousness : and he was called the friend 
of God,” 

But Jesus gave “power to become the sons of 
God, even to them that believe on his name.” 

Repentance appropriately follows faith, as burial 
in proper order follows death. For repentance is 
something more than a “ godly sorrow for sin ;” it 
is ceasing to do evil and learning to do well, a putting 
away, burying wrong doing, and preparing for right 
doing. The quality and extent of repentance will 
depend on the degree of faith ; if the latter be weak, 
the former will be slack and feeble ; if strong, re- 
pentance will be intense and thrilling. 

Faith is addressed to the understanding, re- 
pentance to the heart, and both involve mental and 
moral states independent of the body. But Paul 
assures us that, “the earnest expectation of the 
creature (the body) waiteth for the manifestation of 
the sons of God.” This expectation rests upon the 
coupling of the bod}' with the power of God in the 
Gospel, whereby, “the creature (the body) itself 
also shall be delivered from the bondage of cor- 
ruption into the glorious liberty of the children of 
God.” This is typified by baptism which follows 
repentance, as the resurrection follows the burial. 
The power, through the formula, lays hold on the 
spirit by faith, the soul by repentance, and the body 
by baptism. 


103 


Genesis of Power. 

Remission of sins is coupled with baptism, because 
it is the last of the commands, just as faith follows 
the resurrection, because it is the last of the facts. 

It is not only retrospective, but prospective also, 
looking to the resurrection of the body ; concerning 
which the Apostle to the Gentiles, says: “ Our- 
selves also, who have the first fruits of the Spirit, 
even we ourselves groan within ourselves, waiting 
for the adoption, to wit, the redemption of our 
bodies. ,, 

And Peter, speaking of the ark and the eight 
souls saved by water, says : 4 4 The like figure where- 
unto even baptism, doth also now save us (. . . ) 
by the resurrection of Jesus Christ. ” 

That part of baptism which represents the 
44 raising up,” seems to be both significant and im- 
portant. It is given much prominence m the fol- 
lowing quotation : 

“ Know ye not, that so many of us as were baptized into Jesus 
Christ were baptized into his death) 

“ Therefore we are buried with him by baptism into death : 
that like as Christ was raised up trom the dead by the glory of 
the Father, even so we also should walk in newness of life. 

“ For if we have been planted together in the likeness of his 
death, we shall be also in the likeness of his resurrection.” 

The last precept in the formula thus connects the 
believer with the last fact, the resurrection, and the first 
promise, the remission of sins ; the second, the gift of 
the Holy Spirit ; and also its influence extends to the 
final resurrection. Baptism touches more points than 
any other item in the formula ; for while it depends 
for its efficacy upon faith and repentance, it recog- 


104 


The Gospel in Conversion . 

nizes the authority of the Father, and of the Son, 
and of the Holy Spirit ; it is itself the form of the 
doctrine, — death, burial and resurrection, — and is 
joined directly with two of the promises, — remis- 
sion of sins, and the gift of the Holy Spirit. 

It is not matter of surprise, therefore, that Satan 
should have selected this important factor in the 
Great Commission to produce confusion in the Church. 
And since he could not utterly destroy, that he 
should so pervert the institution as to take away 
its most important and significant feature, the being 
raised, emblematic of that resurrection which was 
the final and conclusive item of testimony to the 
Messiahship; for he was “declared to be the Son 
of God, with power, according to the Spirit of Ho- 
liness, by the resurrection from the dead.” 

It is easy to detect the philosophy of faith in ele- 
vating and strengthening the mind. The good ef- 
fects of repentance show themselves in a purer and 
nobler life. Baptism is justified only by a positive 
command, unless it be regarded as a test of the 
strength and genuineness of faith and repentance. 
It is, from this point of view, a most wonderful in- 
stitution. Objectionable to all, even repulsive to 
many, yet the act occupies in time less than the 
fourth part of a minute. There is nothing in it, 
when properly administered, either impure or im- 
modest. 

Its Scriptural designation, “ the washing (bath) 
of regeneration,” points to its results as cleansing, 
purifying, putting in condition to be clothed as 
a new-born babe, with that robe of righteousness 


105 


Genesis of Power • 

which is by faith in Jesus Christ. No other ele- 
ment could have been selected, no other act com- 
manded, combining so many features of a new birth. 
Yet many, doubtless, turn away from the Gospel be- 
cause their faith fails them when they approach 
baptism. 

Considered as the boundary between the king- 
dom of God and the kingdom of Satan, or viewed 
as the line of demarcation separating the Church 
and the world, it finds apt illustration in the flight 
of Israel from Egypt, and crossing the Red Sea. 
There are many points of similarity, only a few of 
which are here noted. The ten plagues of Egypt 
ending with the destruction of the first-born finds a 
parallel in the conflict of the sinner with the pleas- 
ures of the world, all of which are worthless as the 
vermin, terrible as the convulsions of nature, the 
darkness, the lightning, the hail, and disgusting as 
the boils and blains, the murrain, and the water 
corrupted with blood ; until he comes to the last 
sacrifice, the first-born of every desire, that sin, 
whatever it may be “which doth most easily beset 
him.” The conquest completed, he is ready, loins 
girded, sandals on the feet, and staff in hand, to 
march from Raineses to Succoth, strong in faith, 
fearing no want ; for the land is fruitful, and along 
the pleasant way, abundance is in sight. 

The second day, from Succoth to Etham, typical 
of repentance, was full of conflicting emotions ; 
shame and sorrow for the past, fear and hope for 
the future. The way, though more stony and less 
shady as they approach the wilderness, is yet pro- 


106 


The Gospel in Conversion . 

ductive ; besides, they have in their kneading- 
troughs, bound up in their clothes, a present sup- 
ply of food. The man who has attained the faith 
which overcomes the world, finds, when he enters 
on the work of repentance, abundant illustration in 
this day’s journey. 

The third day is to test his faith and repentance, 
to see whether he will turn back to seek again the 
flesh-pots of Egypt and be overcome by the ‘ ‘ weak 
and beggarly elements of the world.” In this 
journey the Israelites cross the desert, encamp on 
the sea-shore, see Pharaoh and his army approach, 
see the waters parted, pass over dry-shod, see their 
enemies dead on the strand, and close with the song 
of deliverance. 

The candidate realizes, as he approaches baptism, 
that a wilderness is behind and the water is before 
him. With no way open for flight or compromise, 
he sees his sins, numerous as the hosts of Egypt 
and relentless as death, pressing upon him. He 
cries out in terror to his Moses, whom God has sent 
to lead the people. It may be that he will say to 
him, as said Moses of old to the children of Israel : 
“Stand still and see the salvation of the Lord.” 
The believing penitent will feel that it is not a time 
for delay ; and fortunate if his Moses shall hear the. 
voice of the Lord saying : ‘ ‘ The Gospel is the 
power of God unto salvation to every one that be- 
lieves it ; ” and shall do his duty by parting the 
waters in baptism and passing him through. On 
the other side is the place of safety. When he re- 
alizes by faith now made perfect by obedience, that 


Genesis of Power . 


107 


all his sins, which so recently pursued him so 
fiercely, are now dead as were the pursuing Egypt- 
ians whose lifeless bodies lay along the shore, he 
can, as did the ransomed people, sing the song of 
triumph, giving “ thanks to God, who giveth us 
the victory, through our Lord Jesus Christ.” 

The Spirit of God is the source of all Divine 
power. Jesus received the Spirit without measure. 
He was therefore omnipotent. He formulated all 
the power necessary for salvation in Himself cruci- 
fied, “unto the Jews a stumbling-block, and unto 
the Greeks foolishness ; but unto them who are 
called, both Jews and Greeks, Christ the power of 
God, and the wisdom of God.” 

It was expedient that Jesus should go away that 
He might send the Comforter, “ which,” said he, 
‘ ‘ is the Holy Spirit whom the Father will send in 
my name.” He shall “ abide with you forever.” 

Before leaving the world he uttered a formula in 
the Great Commission, simple as the rod of Moses, 
in which and through which the ever-present Holy 
Spirit might accomplish the salvation of all those of 
every nation who will yield to his power. 

This Commission, reported in parts by Matthew, 
Mark and Luke, when put together comprises the 
precepts to be obeyed : faith, repentance, and bap- 
tism, resting upon the great central truth, to be con- 
fessed with the month, that “Jesus is the Christ, the 
Son of God.” This truth is set forth to the world 
in the facts of his death, his burial, and his resur- 
rection, which are declared to be the Gospel. 

Obeying the form of this Gospel we are made free 


108 The Gospel in Conversion . 

from sin, and enter the Church, the body of Christ, 
wherein dwells his Spirit, which we receive accord- 
ing to the promise, “ Repent and be baptized every 
one of you in the Name of Jesus Christ, for the re- 
mission of sins, and ye shall receive the gift of the 
Holy Spirit. ” 

And thus we become ‘ 4 partakers of the Divine 
nature.” For Peter, in the salutation in his second 
General Epistle, says : “ Grace and peace be multi- 
plied unto you through the knowlekge of God, and 
of Jesus our Lord, according as his Divine power 
hath given unto us all things that pertain to life and 
godliness, through the knowledge of him that hath 
called us to glory and virtue ; whereby are given 
unto us exceeding great and precious promises $ ** 
(remission of sins, the gift of the Holy Spirit, and 
the hope of eternal life), “ that by these ye might 
be partakers of the Divine nature, having escaped 
the corruption that is in the world through lust.” 

The result of this “Divine Power” is a “ new 
creature,” or “new man, which after God is created 
in righteousness and true holiness.” Begotten of 
God the Father, through the Word believed ; formed 
by repentance, quickened by the Spirit, bom of 
water and of the Spirit, (i. e. breathe, or receive the 
Spirit) , we are “born again,” born into the kingdom 
of God, and ‘ ‘ receive the spirit of adoption whereby 
we cry, Abba, Father. The Spirit itself beareth 
witness with our spirits, that we are the children o! 
God ; and if children, then heirs ; heirs of God, and 
joint heirs with Christ ; if so be that we suffer with 
Him, that we may be glorified together.” 


Genesis of Power. 


109 


Such is the needful and appropriate power of the 
Gospel in conversion. 


The Fallacies of Infidelity . 


no 


CHAPTER X. 

THE FALLACIES OF INFIDELITY 

All men become special pleaders to justify them- 
selves in that which they will not allow in others. 
They demand impossible testimony as a condition 
of faith, and when even greater and better is given, 
refuse still to believe. 

The chief priests, scribes and elders of Israel 
said of Jesus: “If he be the King of Israel, let 
him now come down from the cross, and we will 
believe him.” They witnessed the darkness from 
the sixth to the ninth hour. They knew that the 
veil of the temple was rent in twain from top to 
bottom. They felt the earth quake, and saw the 
rocks rent, the graves open, and the resurrected in 
the streets of the holy city ; yet they would not 
believe this fuller testimony, though it constrained 
even the centurion and the rude soldiery with him 
to say, “ Truly this was the son of God.” That a 
dead man should rise from the grave after three 
days, was more conclusive evidence than that a liv- 
ing one should descend from the cross ; yet in the 
light of this testimony they refused to believe. 

The rich man in the parable prayed Abraham to 
send Lazarus to warn his five brethren lest they 
come to Tartarus where he was. He was reminded 


Genesis of Power . Ill 

that they had Moses and the Prophets, whom they 
should heed. He said, Nay, father Abraham ; 
but if one went to them from the dead, they will 
repent.” Abraham said unto him, “If they hear 
not Moses and the Prophets, neither will they be 
persuaded though one rose from the dead.” 

Soon after this, Jesus himself rose from the 
dead, and they refused to hear him. 

Nicodemus came to Jesus by night, not doubting 
that he would promptly receive and fully understand 
what he would teach him about “ heavenly things.” 
Jesus began by speaking to him of “ earthly things,” 
which he neither understood nor believed. “Art 
thou a master of Israel,” said Jesus, “ and kno west 
not these things?” — that like produces like. “ If 
I have told you earthly things, and ye believe not, 
how shall ye believe, if I tell you of heavenly 
things ? ” 

Nicodemus was undeceived. Whatever else is 
taught in that conversation is merely incidental. 

A parallel case is found in the ruler, a very rich 
young man, who said to Jesus, “ Good Master, 
what shall I do to inherit eternal life ? ” “ Keep the 

commandments,” was* the answer. “All these 
things have I kept from my youth up,” was the re- 
sponse. “ What lack I yet ? ” “ Yet lackest thou 

one thing,” was the reply : “ Sell all that thou hast, 
and distribute unto the poor, and thou shalt have 
treasure in heaven : and come, follow me.” The 
young man “ went away sorrowful.” He was unde- 
ceived. He had not doubted that he would do or 
give anything to inherit eternal life. The cost was 


112 The Fallacies of Infidelity . 

too great. He was very sorry; nevertheless he 
went away. 

Thousands, in every age, delude themselves with 
the same fallacy. 

Others, like Naarnan, the Syrian, feel their com- 
mon sense challenged, their wisdom impeached, and 
themselves insulted by the simplicity of means sug- 
gested and the unostentatious thing commanded. 
Why bathe in Jordan? “Are not Abanaand Phar- 
par better than all the waters of Israel ? ” Or, if 
dip at all, why seven times? So the Gospel is ob- 
jected to, and what are deemed easier and better 
methods approved. 

Could not Infinite Wisdom have devised a plan 
more congenial to our nature, more complimentary 
to our dignity and honor? Why not make the sal- 
vation of the race depend upon a great ship, con- 
structed by man’s hands, riding the billows of a del- 
uge, as in the case of Noah and his family? Or 
rear a serpent on a pole and let the people look at 
it and live ? Or symbolize the power in a shep- 
herd’s crook, converted into the rod of Moses, and 
place it in the hands of a high priest, that he might 
stretch forth his hand to save ? 

To these objections it may be answered : Why 
was it that Noah was a hundred and twenty years 
preparing the ark, gathering in animals, and storing 
away food? Could not the Lord have made a great 
eagle, upon the wings of which Noah and his family 
might have been borne above the flood ? Or, since 
the waters prevailed only fifteen cubits above the 
highest mountains, could he not have caused one 


Genesis of Power . 


113 


peak to rise twenty cubits, and have placed the 
crew and cargo of the ark thereon ? Why was not 
Aaron directed to lay his hand on the bite of the 
serpent, and save the people from scathing their 
eyes by looking on the burnished bras*s reflecting 
the rays of an almost tropical sun ? To one charmed 
with eloquence, it seems strange that the power to 
deliver the sons of Jacob was not put in the tongue 
of Aaron instead of the rod of Moses. Then would 
he with logic and rhetoric have conquered Pharaoh, 
and persuaded Israel. Or to one captivated by mil- 
itary fame, it is passing strange that the sword had 
not been made the symbol of power, and Moses 
commanded to wield it for the rescue of God’s 
people. 

Who shall tell why, out of all the infinite means 
and methods at his command, Jehovah selected the 
ark, the serpent, and the rod, to accomplish respec- 
tively the business in hand ? This may be given as 
the best, and the all-sufficient answer : Infinite Wis- 
dom cannot err either in method or means. He 
used these. Therefore they were the best possible 
for the accomplishment of the proposed results. 

The same logic may be applied to the Gospel as 
the power of God for salvation ; with this additional 
limitation, that it is the only means or method, for 
on it in the final denouement depends the salvation 
of all, from Adam, the first, to the last of his race. 
Jesus said, agonizing in Gethsemane : “Father, if 
it be possible.” But it was not possible ; no other 
means or method was possible for the salvation of 


man. 


114 The Fallacies of Infidelity . 

Still unreasonable infidelity presses its objections. 
Cannot the Omnipotent One, it inquires, save a man 
as well out of the Church as in it? This question 
charges God with the folly of formulating a power 
for a specific purpose which can as well be per- 
formed without it, the folly of organizing a church 
for which there is no possible use ; for if one can 
be saved without it, another can, and another, and 
so all. 

Try an analogy. Vegetable life is God’s physi- 
cal power formulated for the present salvation of 
man’s body. Now, if one shall say, my body is 
composed wholly of mineral elements, such as are 
common in the earth, and I am of opinion God can 
preserve it as well without the vegetable as a med- 
ium, the effort to reduce this notion to practice by 
feeding directly on these mineral elements will soon 
demonstrate his folly ; and if he persist in this folly 
in a few days it will terminate his life. 

Again, the vegetable is subjected, in its develop- 
ment and maturity, to certain climatic conditions. 
If one attempt to plow and seed and harvest an ice- 
berg, claiming that God is omnipotent, and can 
make the cereals grow as well in the frigid as in the 
temperate zones, and since “ God is love,” He will 
not permit His creature to suffer ; his presumption 
will be rebuked by disappointment and his arrogant 
assumption punished with death. 

Or if, preferring a hot climate, he relies upon the 
arid sands of the desert to yield him bread, like 
disappointment and death must be the inevitable 
result. 


115 


Genesis of Power . 

If a man may not presume upon the love and 
compassion of God to put forth a miraculous or ex- 
traordinary power to save him from his ow T n folly 
in matters pertaining to physical life,, why will he 
emphasize his folly and make it superlative by pre- 
suming upon extraordinary power, for spiritual 
life, when the Gospel is always accessible, simple 
and adequate? 

The folly of all follies, is the folly of inconsistent 
expectations. If a man reject God’s formulated 
power of physical life is the vegetable kingdom, he 
knows he will die ; how inconsistent then the ex- 
pectation that he can reject the Gospel and live spir- 
itually? 

Philosophers, “ falsely so called,” often become 
sticklers for the laws of bodily health, insisting 
upon strictest hygiene, yet rejecting the Gospel and 
despising every condition of spiritual health and 
life. 

Their folly is most apparent ; for they are “ with- 
out Christ, being aliens from the commonwealth of 
Israel, and strangers from the covenants of promise, 
having no hope, and without God in the world.” If 
such their ignorance here, terrible will be their con- 
dition hereafter. 

The simple faith of a child is of more value and 
importance in the registry of heaven than all the 
boasted science of the greatest infidel philosopher 
of earth. 

Professing Christians, infidel in part, have also 
their fallacies. 

The notion that God converts men “ through the 


116 


The Fallacies of Infidelity. 

WORD and without the WORD,” comes in this 
category. The former position none doubt ; the 
latter is a mere notion, or if faith, certainly not the 
faith of the Gospel which comes by hearing the 
word of God, for this comes by hearing the word 
of man. 

But, it is gravely asked, can God not save a man 
without the Word? As well gravely inquire 
whether God can not grow an animal from a vegeta- 
ble germ — an elephant from a gourd seed ? It is not 
a question of power, but of order. Not whether he 
can, but whether he will. It is not known that he 
has departed from the established order since its 
institution after the first creation. 

It is quite as unreasonable to neglect the gospel 
and rely upon some other or additional power 
4 ‘ without the Word ” for salvation, as it would be 
to neglect the established order of animal economy, 
trusting to other or additional power to produce ani- 
mals. This notion of conversion by the Spirit inde- 
pendent of the W ord is the other extreme from that 
cold ritualism which is 44 a form of godliness with- 
out the power thereof.” 

Another species of partial infidelity is found in 
the distribution of the Gospel into essential and non- 
essential elements. This is gross presumption. 

As of husband and wife, so it may be said of these 
elements : 44 What God has joined together let not 
man put asunder.” 

Thus the death, the burial, and the resurrection 
are united in the gospel formula. Who so wise as 
to say which of these is most important ? Infinite 


Genesis of Power. 


117 


Wisdom gave us the formula. Ordinary prudence 
suggests that it he used in the fullness of all its 
parts. 

The three precepts, to believe, to repent, and to 
be baptized, are given by the same authority ; they 
are, therefore, presumably of like importance. Who 
on earth so great in authority as to pronounce one of 
these essential to salvation, and another non-essen- 
tial ? All reasoning to such conclusion fails, and its 
fallacy is made palpable when illustration is sought 
in analogy. 

The power of God for the reproduction of vege- 
tables is formulated in the germ. All the power of 
man, supplemented by his boasted science, cannot 
manufacture a grain of wheat and cause it to grow. 
4 4 For as the Father hath life in himself, so hath he 
given to the Son to have life in himself.” This limit 
of life is confirmed by all scientific research to the 
present hour. God gives the germ. He has also 
limited it to conditions without which it will not 
grow. 

Amongst these are heat, soil, light, and moisture. 
If placed in the soil, and moisture is withheld, 
though the other conditions be present, the grain 
will be parched and its vitality destroyed. If heat 
be absent, it will freeze up and remain fruitless for- 
ever. Or, if it be placed in the water, and the heat 
be applied in the absence of soil, it will be boiled, 
and life destroyed. Every condition must be re- 
spected or no grain can be matured. Nor can man 
with all his ingenuity find a substitute for either. 

If it be claimed that in the parallel case of the 


118 The Fallacies of Infidelity. 

Gospel, a condition may be ignored and salvation 
secured, it may be pointed out that the germ cor- 
responds to Jesus, who is the greatest, best gift of 
God, and in whom is life, the only potential cause 
of salvation, the Holy Spirit being the efficient 
cause, and the Word the instrumental cause. The 
conditions of faith, repentance, confession, and 
baptism, are, to all appearance, as imperative as 
heat, soil, light, and moisture. 

If the correspondence be assumed in the order 
stated, and faith be rejected, the condition corres- 
ponding to the freezing in the absence of heat in 
the other formula will be the result. 

If repentance be called a non-essential, the boil- 
ing will follow ; and if baptism be ignored, the 
corresponding effect is parching or roasting. It 
may be objected again that there is a lack of paral- 
lelism in that the conditions in the vegetable king- 
dom are natural, while in the spiritual, they are 
arbitrary. This objection will lose its force, when 
it is considered that in both cases it is the same 
Infinite Wisdom formulating power severally for a 
specific purpose, and appending these conditions 
for the development of the power, that the results 
may be accomplished. 

Upon reflection, it will appear that the latter are 
not more arbitrary or less natural than the former. 

Heat has in itself no tendency to cause a seed to 
germinate, and a few degrees too much or too little 
will destroy it altogether. Why, then, should it 
seem more natural to vegetable, than faith to spirit- 
, * ual life ? 


Genesis of Power. 


119 


Moisture alone can never cause a grain of corn 
to grow. There is, therefore, nothing more natural 
in moisture coupled with light, heat, and soil, pro- 
ducing vegetation, than there is in baptism, pre- 
ceded by faith, repentance, and confession, secur- 
ing remission of sins and the gift of the Holy 
Spirit. 

It is safe to take the formula in its fulness. 

If faith alone can save a man ; or if any two of 
the conditions, to the neglect of the others make 
him secure, surely he who accepts all in their nat- 
ural order, and in the full significance of their in- 
tent, is doubly secure and entirely safe. 


120 


Infidel Discontent . 


CHAPTER XI. 

INFIDEL DISCONTENT. 

“ Wiiat is the news, sir? ” Such is the inquiry 
following the greeting of a friend in the morning ; 
and it is generally repeated with every one met 
through the day. So great is the desire for some- 
thing new, that newspapers on all subjects are in 
constant demand — domestic, local, and foreign 
news; social, political, and religious news ; artistic, 
scientific, and literary news; mechanical, agricul- 
tural and commercial news ; and if there were a tel- 
ephone to the moon, and a telegraph to the sun, lu- 
nar and solar news would be eagerly sought before 
breakfast every day. 

The body demands bread with no keener appetite 
than the mind seeks knowledge. The active, rest- 
less spirit of childhood and youth is prompted and 
sustained by the demand for something new to fill 
the increasing capacity of the mind. The desire for 
this mental pabulum is not appeased by maturity of 
intellect, nor abundant stores of knowledge. Neither 
time nor place, seasons nor circumstances, ever stifle 
the aspirations of the heart for something beyond, 
something better. 

Youthful fancy is constructing air-castles for man- 
hood, while old age is conning over “what might 
have been,” had it been more wise in youth. Not 


121 


Genesis of Power . 

the present, but other times, shall yield their fuller 
harvest of bliss. And fortunate he who limits not 
his vision to time, but sows for eternity that he may 
reap everlasting life. 

This same spirit of unrest is searching out the re- 
mote corners of the earth, peopling the wilderness, 
and striving to reach the North Pole. 

The pioneer, familiar with every part of the old 
homestead and the community where it was located, 
becomes restless and longs for change. He bids 
farewell to the scenes of his childhood, about which 
cluster so many pleasant memories of parental love 
and fraternal tenderness, and boldly sets forth west- 
wardly in search of a new country. First, from the 
Atlantic Board to the Valley of the Mississippi ; 
thence across the “ Rockies ” to the Pacific Slope. 

Each new settlement in turn becomes old, and 
turning in with the mighty streams of emigration 
pouring along the great thoroughfares, he seeks 
again a genial clime, a fertile soil, a generous coun- 
try, a home that will satisfy. Disappointment, 
following his trail, soon overtakes him, and points 
out the things that are wanting. In his home many 
inconveniences remind him that it is not perfect. He 
is already planning a new house, new furniture ; the 
shrubbery is badly set and bad in quality ; his neigh- 
bors are not, in all respects, what he would have 
them. His farm is destitute of timber, or encum- 
bered with grubs ; swales and rocky points mar its 
beauty ; it is too small or in bad shape ; he is not 
pleased with it. 

The country, too, has many objectionable fea- 


122 


Infidel 'Discontent . 


tures ; the mountains are too high, the valleys are 
too narrow, the parched desert needs water, the 
marsh and tide-lands have too much. He would 
seek a Southern clime ; the arid plains and burning 
sands repel him. Another zone would please him 
better ; his course is obstructed by bergs on ocean 
and glaciers on land ; the eternal barriers of ice 
guard the poles, forbidding his approach in search 
of something new. 

Taking a broader view still, he cannot understand 
why three-fourths of the earth’s surface should be 
covered with seas and oceans ; and of the land, why 
less than one-half is fit for occupation ; even much 
of this is encumbered with impenetrable forests, full 
of venomous serpents and beasts of prey. 

He discovers that he is not satisfied with the earth 
nor any part of it. The heavens about him are no 
better ; it rains in harvest ; it rains too much or too 
little according to the locality ; it is too hot in sum- 
mer and too cold in winter ; malaria breeds disease 
and miasma spreads it over the country. The pes- 
tilence walks in darkness, and destruction wastes at 
noonday. The lowering cloud with its scathing 
lightning and rolling thunder strikes terror to the 
strongest nerve and stoutest heart. The hurricane, 
the tornado, the cyclone, carry death in their front 
and leave destruction in their wake. 

The moon is too modest by half ; she shows her 
face in full only once a month ; then she coquettishly 
wanes to a crescent, and waxes to the full again. 
The sun has his defects; the heat of his vertical 
Tays is too .intense ; of his inclined, too feeble ; 


123 


Genesis of Power, 

moreover his light is not good ; it is murky ; it 
hides the beautiful stars when he is above the hori- 
zon. 

The pioneer is not alone in his discontent. There 
is not an intelligent person on earth who is satisfied 
with the earth on which he lives or the heavens 
above it. The case is even worse when an individ- 
ual scrutinizes his own person in body, mind, ank 
character. He is not pleased with himself ; no one 
is. This is called in question? Let the test be 
made. And first, of the body. Is it symmetrical, 
strong, healthful, beautiful; are the cheeks flushed 
with vigor of life, do the eyes sparkle, is the hair 
glossy, are the ears acute and sensitive to the sweet 
symphonies of Nature ? Admit that all this, and 
more, is true in your case to-day ; that no disease 
is lurking in the system ; no headache, toothache, 
nor rheumatism disturbs sweet repose ; no acute 
pain gives premonition of physical decay. Rejoice 
in these blessings, if you will, now ; for the time is 
coming, and is not distant, when the body will lose 
its symmetry, its strength will fail, health will yield 
to disease, beauty will fade like the rose from the 
cheek, the eyes will lose their lustre, the hair its 
glossiness, the teeth will drop out, the ear will be- 
come dull and dead to the voice of Nature ; the 
body will be emaciated and bent, leaning on a staff, 
tottering to the open grave, into which it will fall 
to become food for worms. Are you pleased with 
that style of body ? No one is ; yet that is the 
kind of body you have. 

The body, it may be said, is the clay tenement in 


124 


Infidel Discontent . 


which the man dwells for a time. What if it does 
fall into dilapidation and decay, the tenant will es- 
cape to a better and mote enduring mansion. Be 
it so. 

Then, what of the mind? Is it, in strength, ca- 
pacity, and culture, all that could be desired? In- 
troduce the subject in the presence of the aged ; they 
will immediately commence to excuse themselves 
for mental deficiencies of culture or capacity, by 
saying that in the days of their youth, free- 
schools had not been established ; the winter 
term of three months, taught in a log-cabin two or 
three miles distant, was reached by a foot-path 
across the prairie or through the forest ; modern 
helps and facilities for acquiring an education had not 
been invented ; it was gravely discussed by prudent 
matrons whether it was wise to teach girls to write, 
lest they should despise their less-favored mothers, 
become impudent, and through clandestine corre- 
spondence, be led astray by designing lovers. This 
apology is concluded with a complacent assurance 
that they will give their boys and girls a college edu- 
cation, that they shall be able to comprehend a 
thought and give a reason. 

The young are importunate for education ; the 
scientist is still in search of knowledge, the philos- 
opher is seeking for wisdom. The anticipated point 
of mental perfection and contentment is ever reced- 
ing in accelerating ratio as progress is made ; so that 
the sage is, in his estimation, more remote from it 
than the savage, in his. 

1 Ignorance, like the pall of death, presses down 


Genesis of Poiver. 


125 


upon all. What, of the incidents transpiring on 
earth, in ocean, and air, is known to any one indi- 
vidual ? His knowledge is limited in time to the 
present, and in locality to his own horizon ; and of 
the items within these limits he cognizes not one in 
a million ; the grass of the plain, the forests of the 
mountain and valley, the beasts, the birds, the rep- 
tiles, the fishes, how they grow and decay, propa- 
gate, and multiply, breathe and live, he knows 
nothing. There lies a volume of history, written 
and unwritten, outside of the present in time, and 
the local in space, a tithe of the millionth part of 
which the strongest mind could not scan in a thou- 
sand ages. The future stands like a wall of adamant, 
obstructing every beam of light, nor permitting a 
single ray to dispel the gloom of more than Egyp- 
tian darkness, to give a glimpse of coming events. 
How appalling this ignorance ! Who is content to 
agonize under such a burden ? Not one ! 

Possibly one is ready to exclaim : 

“ If ignorance is bliss, ’tis folly to be wise.” 

To know how to till the soil and garner in the 
products, to be able to provide food and raiment, 
these are the things that interest the masses of man- 
kind ; and to learn them is quite sufficient without 
annoying and harassing ourselves about incidents of 
the past or events of the future, either here or else- 
where. Granted, then, that the body is not worthy 
of overmuch care, and that the mind is equal to the 
demands of the hour ; the character is yet to be con- 
sidered. 


126 


Infidel Discontent. 


By this term is to be understood, not what others 
think of us, which is better expressed by the term 
reputation, but what we know ourselves to be. The 
spiritual record of every thought, word, and deed 
of each, registered and stereotyped for eternity, con- 
stitutes his character. 

This is, in many of its incidents and details, known 
only to him who made it. The complete history of 
each is limited to his own bosom ; for, 6 ‘ buttoned 
up to the chin ” in his own personality, he defies 
the scrutiny of the world ; yet who would not re- 
vise the record, if he could, blotting out much and 
correcting every page? Since he cannot do this, it 
is fortunate for him that the record is concealed ; 
for a full disclosure of character would dissolve so- 
ciety, causing each to shun his fellow through shame 
and fear. “The wages of sin is death.” “The 
soul that sins, it shall die.” “ All have sinned, and 
come short of the glory of God.” “If we say that 
we have no sin, we deceive ourselves, an I the truth 
is not in us.” “If we say that we have not sinned, 
we make him (God) a liar, and his word is not in 
us.” 

If the spirit, divested of the body, and soiled 
with the pollution of sin, should stand out as a 
transparency bearing the full character to the mi- 
nutest thoughts, visible and legible at a glance, in 
presence of its fellows polluted as itself, their eyes 
would be as fire and their gaze would scorch as 
flame ; no one could sustain it for a moment. How, 
then, could it endure the presence of angels and the 
' agze of the pure ? To such a one ‘ ‘ God is a con- 


127 


Genesis of Power . 

suming fire.” This is the key that opens the mys- 
tery of the “ second death.” 

It may be taken as conclusive, therefore, that there 
is, on earth, not one capable of reflection, who is 
pleased with himself, in body, mind, or character. 

The world is full of discontent as it is full of sin. 
A murmuring, complaining race, man is not pleased 
with the earth beneath, nor the heavens above him, 
with himself nor his doings. Nevertheless he does 
not want any other earth nor heaven than this, nor 
does he wish to be any other person. 

The earth, with the heavens about it, was made 
for man, and man for it ; therefore he loves it, 
though polluted with sin and full of death. No 
man is willing to leave it, except as the choice of 
evils. The Christian, even, clings to it with a tena- 
city in painful contrast with his avowed desire of a 
heaven elsewhere. He leaves it under protest and 
with a vague but fond hope of a restoration after 
the resurrection. 

“ I want to be an angel,” is often sung by those 
who would not be an angel if they could. Why 
should they? seeing that angels are “ all minister- 
ing spirits, sent forth to minister for them who shall 
be heirs of salvation.” It is great folly for the heir 
to desire the place of a servant. Much less would 
any one change person and place with any man, 
living or dead, cease to be who he is, in all his person 
and history, and become another in his entirety 
of body, soul, and spirit. An eflort to find such a 
person in fact or in fancy, will demonstrate the im- 
possibility of consent to such exchange. Each pre- 


128 


Infidel Discontent . 

fers to be himself, and not another. This results 
naturally from self-love, and is strengthened by pru- 
dence ; for himself he knows, with all his imperfec- 
tions ; the other he knows not, and fears lest for 
that which is bad he should receive that which is 
worse. 

To recapitulate ; the man is ever in search of 
something new, because he is not satisfied with the 
old. The earth and the heavens are full of objec- 
tionable features with no prospect of growing bet- 
ter. Yet, he does not want any other earth or 
heaven. He is not pleased with himself in body, 
mind, or character; yet he would not exchange, 
would not be any one else, not even an angel. 

What, then, will please him, settle his discon- 
tent, and give him perfect satisfaction? As a ra- 
tional being there ought to be a point at which he 
may rest content. Though reason may not be able 
to discover it, nor logic to deduce it from any 
known premises, better light from a purer, brighter 
source may reveal it, and that science whose foun- 
dation was “ to the Jews a stumbling-block, and to 
the Greeks foolishness,” may commend itself to the 
understanding, the conscience, and the heart, as 
“the power of God and the wisdom of God.” 

“ Behold !” said One who sat on a throne, “I 
make all things new.” The throne is the basis of 
authority, the symbol of power ; he that promises 
is able to do it. What will satisfy all? What are 
the items specifically to give contentment complete, 
to make happiness perfect ? 

The elements of discontent furnish the answer : 


Genesis of Power . 120 

a new earth and a new heaven ; a new body, new 
mind, new character ; new surroundings, new as- 
sociations, new companionship — “all things new.” 

Not something different from what is now, not a 
new creation, but making new that which has be- 
come old. A dissolving of existing forms must 
first be accomplished, and a purifying of elements ; 
followed by a renovation, a reconstruction. “The 
day of the Lord will come as a thief in the night ; 
in the which the heavens shall pass away with a 
great noise, and the elements shall melt with fer- 
vent heat, the earth also and the works that are 
therein shall be burnt up.” 

The power to dissolve and purify the material 
will be formulated in heat ; in what he who sits 
upon the throne will invest his power for the re- 
construction of physical nature we know not. 
“Nevertheless, we, according to his promise, look 
for new heavens and a new earth, wherein dwelleth 
righteousness.” 

In the meantime, the regeneration of the spirit- 
ual through the Gospel must be accomplished, pre- 
paratory to the resurrection, and restoration of all 
things. 


130 


Skeptical Impatience . 


CHAPTER XII. 

SKEPTICAL IMPATIENCE. “THE NEW MIND.’’ 

“First the blade, then the ear, after that the full 
corn in the ear.” 

Impatient and short sighted, men fret and worry 
as do children at delays whose necessity or wisdom 
they do not, or care not to understand. “Where,” 
say they, “is the promise of his coming?” Our 
fathers and our grandfathers heard quoted, in the 
days of their boyhood : ‘ ‘ He that sat upon the 
throne, said : Behold, I make all things new ;” yet 
it is not accomplished even to the present hour ; 
“for since the fathers fell asleep, all things con- 
tinue as they were from the beginning of the crea- 
tion.” 

They forget the periodicity so clearly marked in 
the great volume of Nature, whence they draw their 
cherished science of geology, established on what they 
consider immutable laws. The progressive eons of 
the past, the azoic, the paleozoic the mesozoic, the 
cenozoic, and the age of man, show the unfolding 
of a rational system comprising a series whose last 
term is man. Any member of the series occupied 
probably more time than the historic period of the 
race. If science claims so much time for the ma- 
turing of physical results, is it unreasonable that 


Genesis of Power. 


131 


like periods should be given to the perfecting of a 
spiritual system? 

If the inspired volume and the volume of nature 
were conceived and planned by the same mind and 
executed by the same hand, such correspondence 
would be anticipated in design and finish as gener- 
ally appears in what a man does and says. This 
harmony may be noted at many points ; but none 
more characteristically than that of periodicity. 
Corresponding in number to the geologic eons, the 
Bible gives six dispensations, the creative, the cha- 
otic, the formative, the patriarchal, the Jewish, 
and the Christian. What additional periods the 
future may develop, in the kingdoms of nature or 
grace, apart from prophecy, we know not. 

As the physical system culminated in man on 
earth, the spiritual points to a regenerated man in 
heaven. 

These objectors are willingly, and apparently 
wilfully, ignorant of the successive changes both 
in the material and the rational systems, ever ad- 
vancing to higher planes and better conditions. It 
is not true, therefore, that 4 4 all things continue as 
they were.” Change follows change, as eon gives 
place to eon, differentiating and specializing the in- 
dividual for a better position, a higher grade, a 
grander destiny. 

They have need of patience and consideration. 
They petulantly ask : 4 4 When will lie that sitteth 
on the throne make all things new?” The answer 
is, now. The declaration is in the present tense. 
iSow ; for to him who inhabits eternity, there is 


132 Skeptical Impatience. 

only one eternal now. Yet, to man, the work is 
progressive, and in many parts, some of which 
have in their order been completed, some are ad- 
vancing to completion while others bide their time. 

The patriarchal age finished its labors, the Jew- 
ish accomplished what was assigned to it, the Chris- 
tian dispensation is now in active operation, carry- 
ing on many lines of work, and the prophetic res- 
urrection and restoration periods are, to man, yet 
future. 

The work appropriate to the present time moves 
grandly on with cumulative force and augmenting 
effect. But the order is not what the thoughtless 
would expect nor the ignorant desire. 

One would have, to begin with, a new earth ; 
not remembering that the new earth shall have no 
sea, and no night. It would be wholly unsuited to 
these sin-polluted bodies. With bodies doomed 
to death, and surrounded with heavens full of evil, 
no mortal could enjoy the new earth. The reluc- 
tance with which man parts with the present earth, 
bad as it is, renders it probable that he would die 
soon of grief at the thought of having to leave it 
at all, when renovated. 

Anew body, then, perfect in symmetry, strength, 
and beauty ; immortalized ! How would this do 
for a starting point? Even worse than the first. 
In contact with this sin-cursed earth, nettles would 
sting it, thorns would pierce it, serpents would bite 
it ; and in a corrupt atmosphere, miasm would in- 
fect it, malaria would poison it ; so that it would 
require perpetual renewing to keep it perfect. 


Genesis of Power . 133 

Under conditions of food and raiment necessary to 
comfort on this earth and under the circumambient 
heavens, and these necessaries to be obtained only 
by the sweat of the brow, a new body would be 
wholly undesirable, and less suited to these con- 
ditions than mortal bodies toiling in pain and sus- 
tained by hope. 

When Satan tempted the Son of God, his attacks 
were from without, approaching the understanding 
and the heart, through the appetites and desires ; 
the bread, appealing directly to the lusts of the 
flesh, the kingdom of the world to the lusts of the 
eye, the pinnacle of the temple to the pride of life. 
Man in his weakness, is controlled by these sensual 
motives ; and following the order suggested by the 
Adversary, would have a new earth with its re- 
sources, its glory, and its fame suited to an immor- 
tal state. Remembering that he is yet mortal and 
not prepared for a renovated earth, he would have 
a new body. 

An examination of the geological record will 
show that the earth did not first appear clad in ver- 
dure and decked with flowers ; but in the chaotic 
state. The record of the rocks, corresponding ad- 
mirably with that of Moses, gives the order of the 
formative period so perfect that the process might 
have been discontinued at any point for an indefi- 
nite period and nothing would have suffered, har- 
mony would not have been disturbed. 

In the re-formation, like order would be antici- 
pated, similar harmony ought to prevail. And so 
it is. The work begins on earth with the leading 


134 Skeptical Impatience . 

imperative of the Great Commission : “Go, teach.” 
The wisdom of this precept lies at the base of the 
finest and best philosophy, intellectual and moral, 
ever taught. Renew the mind in knowledge and 
the heart in holiness. None of all the multiplied 
volumes written by the greatest philosophers of 
earth has ever risen above or extended beyond this 
aphoristic imperative. 

To renew the mind in knowledge ; — this is a good 
point of departure in making “all things new.” 
This is heaven’s order. Its necessity is manifest in 
the fact that men are ‘ ‘ alienated from the life of 
God through the ignorance that is in them, because 
of the blindness of their hearts.” Under the Jew- 
ish economy, this beginning at the centre and work- 
ing outward was recognized. King David prayed : 
“ Create in me a clean heart, O God ^ and renew a 
right spirit within me.” 

The Gospel requires it; since faith comes by 
hearing the word of God. You “have put on,” 
says an Apostle, “the new man, which is renewed 
in knowledge after the image of him that created 
him.” Again, “Be renewed in the spirit of your 
mind.” And again, “Be not conformed to this 
world ; but be ye transformed by the renewing of 
your mind, that ye may prove wliat is that good, 
and acceptable, and perfect will of God.” 

The permanency, stability, and prosperity of any 
government, human or divine, depends upon the 
intelligence and virtue of the people, governing 
and governed. First in importance among the 
duties of government is that of education. Surplus 


Genesis of Power . 


135 


revenues can never find better investment than the 
development of the mental and moral resources of 
the nation. 

That statesman is 4 ‘ penny wise and pound fool- 
ish,” who hoards the wealth of the state for war, 
offensive or defensive, and ekes out a mere pittance 
to establish the real strength of the government by 
increasing intelligence and promoting morality and 
virtue. Let him learn that, “The fear of the 
Lord is the beginning of knowledge.” “Search 
the Scriptures,” is, therefore, a wise lesson from 
the Great Teacher, profitable to all ; but especially 
to the “man of God that he may be perfect, thor- 
oughly furnished unto all good works.” 

He is a lean Christian whose mind and heart are 
not fully in the work of education ; and that con- 
gregation which has not the missionary spirit is in 
a comatose state in which it will die, if not aroused 
to vital energy in spreading the Gospel within and 
beyond its boundaries. 

The Bible is the Lord’s thesaurus out of which 
the Christian well instructed brings forth things 
new and old. He is interested in every kind of 
education that cultivates the mind and purifies the 
heart ; district schools, colleges, universities, to 
qualify the student to provide for the body food to 
eat and raiment to wear ; family culture, Sunday- 
schools, and the church, to prepare the Christian to 
receive for his spirit the bread of life and robes of 
righteousness which are bv faith in Jesus Christ. 

The natural order is to renew the mind in the 
knowledge of the truth ; and then purify the heart 


136 Skeptical Impatience. 

“ in obeying the truth for the knowledge of the 
truth must precede intelligent obedience. “Who- 
soever shall call upon the name of the Lord,” says 
the Apostle to the Gentiles, “shall be saved. How 
then shalt they call on him in whom they have not 
believed? and how shall they believe in him of 
whom they have not heard? ... So then faith 
comes by hearing, and hearing by the word of 
God.” 

John, the beloved disciple, says of the signs 
which Jesus did in the presence of his disciples : 
“These are written, that ye might believe that 
Jesus is the Christ, the Son of God ; and that be- 
lieving ye might have life through his name.” 

Without faith it is impossible to please God. 
“As many as received him (Jesus) to them gave 
he power to become the sons of God, even to them 
who believe on his name.” The sustaining power 
of faith, and the kind of men and women it pro- 
duces are admirably set forth in the eleventh chapter 
of the letter to the Hebrews. After the list, com- 
mencing with Abel and including Enoch, Noah, 
Abraham, Moses* and others, ending with faithful 
Rahab, the author continues : “ And what shall I 
more say? for the time w T ould fail me to tell of 
Gedeon, and Barak, and Samson, and Jephthae ; of 
David also, and Samuel, and of the prophets ; who 
through faith subdued kingdoms, wrought right- 
eousness, obtained promises, stopped the mouths 
of lions, quenched the violence of fire, escaped the 
edge of the sword, out of weakness were made 
strong, waxed valiant in fight, turned to flight thq 


Genesis of Power . 


137 


armies of the aliens ; women received their dead 
raised to life again ; and others were tortured, not 
accepting deliverance, that they might obtain a bet- 
ter resurrection ; others had trial of cruel mockings 
and scourgings, yea, moreover of bonds and im- 
prisonment ; they were stoned, they were sawn 
asunder, were tempted, were slain with the sword ; 
they wandered about in sheep-skins and goat-skins, 
being destitute, afflicted, tormented ; of whom the 
world was not worthy.” 

These were the salt of the earth and the light of 
the world in their day and generation. The evi- 
dence and end of the “ new mind ” is faith. The 
subject has been raised from the realm of sense to 
that of faith. The 44 natural man” has been exalt- 
ed to a spiritual sphere. The murk and mist of 
knowledge through the senses no longer obstruct 
his vision. Rising to the pure empyrean of faith, 
his enlarged horizon and stronger perception reaches 
back to 4 4 the beginning ” when the creative fiat 
went forth, when 44 God spake and it was done, He 
commanded and it stood fast.” 44 Through faith we 
understand that the worlds were framed by the 
word of God.” This is the key that unlocks the 
mystery at which science has toiled so long. 44 Be- 
ginning .” This is natural ; a logical deduction from 
natural phenomena. Whence this beginning 9 

God. 

This is supernatural; a revelation, realized by 
faith. After this all is easy. The creative, the 
chaotic, and the formative periods are in keeping 
with perfect order, 


138 


Skeptical Impatience . 


The garden and its incidents, the antediluvian 
history and its patriarchs, Abraham and his poster- 
ity, the Jews and their polity, are to him veritable 
in the light of reason and in strictest harmony with 
infinite wisdom and goodness. 

To the man of faith, Jesus and his marvelous 
history, from his miraculous conception to his tri- 
umphant coronation in heaven, “King of kings, 
and Lord of lords,” announced by the Spirit on the 
first Pentecost after his resurrection, are as true 
and real as the incidents of the present hour, and 
far more reliable as the basis of a system, since 
their strength and durability have been proven by 
the tests of eighteen hundred years — safer by far, 
as a foundation for a superstructure whose base is 
to encompass the earth and whose summit is to 
piercp the highest heaven, than all the cherished 
principles of science which suffer complete revo- 
lution and readjustment once, at least, in every 
millennium. 

Here is the “Kock of Ages,” from whose sum- 
mit is clearly seen, by the light of prophecy, the 
course of time, and its relation to the church and 
the race, until it merges into eternity. 

Death is robbed of its sting, the grave of its 
victory, by the joy of a new life, the triumph of 
resurrection. 

The darkness of the tomb is dispelled by the 
“light of the knowledge of the glory of God in 
the face of Jesus Christ,” as seen through “the 
veil . . . rent in twain from the top to the bot- 
tom.” 


Genesis of Power . 


139 


The pall of ignorance is replaced by the noon- 
tide splendor of the Sun of righteousness illumina- 
ting every part of the scheme of redemption, and 
giving to the humblest child of faith full compre- 
hension of the whole. 

It reveals man’s weakness and wickedness, cor- 
rupted with sin and marred by suffering. It shows 
the love of God in the gift of his Son ; and his 
power in the Gospel. It places in striking contrast 
man’s poverty with the riches of God’s grace. It 
discloses to the unrepentant that he is “ wretched, 
and miserable, and poor, and blind, and naked;” 
that he is in a horrible pit from which he is utterly 
unable to extricate himself ; it points to Jesus as 
‘ ‘ mighty and able to save to the uttermost all who 
will come to God by him.” The conviction takes 
hold of the mind. The necessity of conversion is 
realized. “Holiness, without which no man shall 
see the Lord,” must be sought. Only the “ pure 
in heart” can see God in peace. Therefore, a new 
heart must be amongst the “ all things new,” in the 
declaration of ‘ ‘ him who sat on the throne.” 


140 


The New Heart . 


CHAPTER XIII. 

THE NEW HEART. 

The new heart, vitally important in the light of 
the new mind which precedes, and the holy life 
which follows it, has commanded, in every age 
since the first proclamation of the Gospel, a leading 
place in both theoretical and practical theology. 

Its necessity to the divine life, and that it is the 
best part of it, is conceded by all. Its character- 
istics also arc quite as well established. That it is 
made new by him who alone ‘ ‘ makes all things 
new,” is not called in question. 

That the primary source of power by which he 
does the work is the Spirit of God, specifically 
through the Holy Spirit, is accepted as true with- 
out a dissenting voice ; nor is there one to doubt 
that he may accomplish all this through the word 
as the instrument. Thus far there is no room for 
controversy ; in these particulars all agree, making 
union and peace possible. 

At this point, however, Satan has found an 
opening through the vanity of teachers who would 
be wise above that is written, and the ignorance of 
disciples “who are taken captive by him at his 
will and has been able to enter and cause dis- 
cord, and division and hurt. The point of contro- 
versy made by Satan is, that God can renew the 


141 


Genesis of Tower . 

heart without the word. His malignity and cun- 
ning in thus ignoring the word ought not to deceive 
nor mislead any. 

If God does by naked impact of Spirit upon spirit, 
without the word of God, or through any other in- 
strumentality apart from that word, convert a sin- 
ner or sanctify a saint, Jesus is set aside, his place 
as mediator virtually rejected, while God and the 
Holy Spirit alone, or God alone by the Holy Spirit, 
does the work. This point gained, the Adversary 
has an easy task to show that God will give faith 
by the Holy Spirit without the word, that He will 
grant repentance in like manner, and that baptism 
is a non-essential, and therefore may or may not be 
administered according to caprice or convenience, 
and may take one form or another at the pleasure 
of the subject. 

The specific power of God, formulated and 
brought within reach of all, is, by an inspired 
writer, declared to be, not 44 a gospel, nor any gos- 
pel, but 44 the Gospel of Christ;” which the same 
writer amplifies and defines as follows : 44 That Christ 
died for our sins according to the Scriptures ; and 
that he was buried, and that he rose again the third 
day according to the Scriptures.” 

The disparagement of this formula will leave the 
sinner in doubt as to where he shall find the power. 
To his anxious inquiry : 4 4 What must I do to be 
saved? ” one of these 44 blind guides” will cry, “Lo 
here !” another, 44 Lo there; ” do this, or do that, 
or wait. Meantime the one “under conviction” 
frantically beats the air in search of power, and 


142 


The New Heart. 


storms heaven with noisy breath, praying God to 
send forth the Holy Spirit with power to do that 
without the word for the accomplishment of which 
he has sent his Holy Spirit into the Church to abide 
with his disciples forever, and has vested this 
power, wdiich is his Spirit, in the “word which by 
the Gospel is preached unto you.” 

The controversy does not involve the ability of 
Jehovah to do, or not to do, differently from what 
he has done, nor call in question the power of the 
Omnipotent. 

The question simply stated is this : 4 4 Does God 
save men, under the Gospel dispensation, without 
the word?” The answer of one party is an em- 
phatic affirmative, Yes ! If asked to explain how 
this may be ; he will confess that he knows not ; 
then with great gravity quote : 4 4 The wind 
bloweth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, nor 
whither it goeth ; so is every one that is born of 
the Spirit.” The most common testimony such 
persons give of their conversion is their feelings, 
not knowing that whoever, in matters of religion, 
relied upon his feelings, from Eve, wffio felt like 
eating the forbidden fruit, and Cain, who slew his 
brother, to Judas, who felt like selling his Master 
for money, and Peter, who denied him, was wrong. 
And properly so ; for Christianity is a system of 
self-denial, of crucifying the flesh, which men do 
not feel like doing; in it, 44 we walk by faith, not 
by sight ;” giving ourselves up wholly to Jesus to 
be guided and sustained by his w T ord. 


Genesis of Power . 


143 


The other party answers by pointing out that 
there is no promise in the Old, nor declaration in 
the New Testament of any such abstract power, 
nor mysterious, not to say miraculous, conversion, 
nor is there an example on record. He refuses 
therefore to affirm it. Nor is it stated in the Scrip- 
tures that God has not such power ; therefore he 
interposes no negative ; but modestly contents 
himself w T ith the sufficiency of the Gospel in every 
possible case. 

In the light of prudence, he thinks it not wise to 
neglect the simple and easy terms of the Gospel to 
seek conversion by some other method or some 
other power. With him the “new heart” is to be 
sought strictly in the Gospel, and not out of it, 
through the Gospel, and not without it. 

A distinction should be noted between a “change 
of heart,” and a “ new heart.” The former is the 
work of the individual withdrawing his affections 
from the things of the world and placing them on 
Jesus; this he may do without “ purifying his 
heart in obeying the truth.” The latter is the work 
of “him who sits upon the throne,” through the 
Gospel, making the person “free from sin,” “An 
habitation of God through the Spirit;” “Being 
begotten again, not of corruptible seed, but of in- 
corruptible, by the word of God, which liveth and 
abide th for ever ; ” " Born of water, and of the 
Spirit . . . into the kingdom of God.” 

The first condition of the " new heart ” is free- 
dom from sin. On this point Paul, in the Roman 
letter, gives specific instruction; “But God be 


144 


The New Heart. 


thanked ; though ye were the servants of sin, yet 
have ye obeyed from the heart that form of doc- 
trine which was delivered you. Being then made 
free from sin, ye became the servants of righteous- 
ness.” Then is an adverb of time, and refers the 
freedom from sin to the act of obedience in the 
preceding sentence. 

What is meant by 4 4 that form of doctrine ” ? 
The form of a book, of a horse, of a house we 
know to be a model, type or pattern corresponding 
to the original. But what is 44 that form of doc- 
trine”? 

The form ought evidently to correspond to the 
doctrine. What then is the doctrine? That Jesus 
is the Christ, the Son of God. This is truly the 
doctrine taught of God in oral voice ; but it is not 
in terms requiring obedience. It was the germ 
from which the entire system, root and branch, had 
been and was to be developed. 

The full and complete demonstration of this 
wonderful truth, Immanuel, according to prophecy 
and promise, the signs and wonders which he per- 
formed, and the manifestation of Divine power in 
his death and resurrection, was given in the facts 
of the Gospel recorded in the first Corinthian let- 
ter. These the writer calls the Gospel by which 
these Corinthians had been saved. 

This then is the doctrine, the death, burial and 
resurrection of Jesus. This can no man obey; a 
form of it he might obey. But what form? This 
will appear, by following Jesus through the terri- 
ble ordeal of the three days commencing in the 


Genesis of Power. 


145 


Garden of Gethsemane and ending on the morning 
of the resurrection. He who would be saved must 
walk with Jesus, as Enoch walked with God. 

He had said to his disciples, “No man has power 
to take my life from me ; I have power to lay it 
down and to take it again.” In the garden he 
prayed while his disciples slept, and in apologizing 
for them he gives the philosophy of that agony 
which caused his sweat to be “ as it were great 
drops of blood hilling down to the ground.” “The 
spirit indeed is willing, but the flesh is weak.” “He 
submitted himself into the hands of his enemies, 
and before the Jewish Sanhedrim, and in the pres- 
ence of Pontius Pilate he witnessed “ the good con- 
fession,” for which he was condemned and crucified. 

Joseph of Armiathsea and Nicodemus took the 
body and buried it in a new tomb. The third 
morning he rose again. 

To follow this doctrine in form, the party must 
first realize that no man has power to take from 
him his life of sin, that he has power to lay it 
down if he will, and take up a life of righteous- 
ness. Resolving to do this, the conflict with the 
body resisting death to sin, will involve him in 
agony and teach him that ‘ ‘ The spirit indeed is 
willing, but the flesh is weak.” Repentance in its 
subjective form is never pleasant. As Jesus ap- 
peared before Pilate and ‘ ‘ witnessed that good con- 
fession,” so he must appear before men and confess 
that Jesus is the Christ. By this he becomes im- 
plicated in the crucifixion of the Son of God ; for 
sins nailed him to the cross, and he thus openly 


146 


The New Heart . 


confesses his guilt. The law says “the soul that 
sinneth it shall die.” He is, therefore, in the eye 
of the law, a dead man — dead to sin for which he is 
condemned, and the world by which he is crucified — 
and needs a Joseph and a Nicodemus to take him 
away and bury him. These he finds in the church 
officers, who bury him, not in the stone sepulcher 
to remain three days, but following the form , in a 
liquid grave; “Buried with him by baptism into 
death ; that like as Christ was raised up from the 
dead by the glory of the Father, even so we also 
should walk in newness of life ; ” “Buried with 
him in baptism, wherein also ye are risen with him 
through the faith of the operation of God, who hath 
raised him from the dead.” 

Thus the penitent believer follows Jesus, entering 
the garden by faith sustained by prayer; expe- 
riencing the agony of repentance, the willingness of 
the spirit and the weakness of the flesh ; feeling 
the crown of thorns, the scorn and the buffeting 
as he confesses Jesus before men ; realizing the 
shame and the fear, as he bears the cross after 
Jesus, and with him bows his head and says, “It 
is finished ; ” going down into the watery grave, 
and coming forth, risen “through the faith of the 
operation of God.” This is following the “form” 
of that doctrine which no man could literally obey. 
If required so to do, the time itself would be a 
serious objection ; for no one under “conviction” 
would be willing to wait three days, lest life should 
be cut short, and loss should be sustained through 
necessary delay ; also if the inheritance of mil- 


147 


Genesis of Power. 

lions of earthly treasure depended upon time, there 
would be the greatest anxiety that the period should 
be brief as possible ; besides, the impossibility of 
lying three days in the tomb, whether of stone, 
earth, or water, makes it necessary, as it is desir- 
able, to make the time short. 

While the doctrine occupied three days, the 
“form of the doctrine” need not occupy three 
hours. The most important matter with the man 
of faith, who is sorrowing on account of his in- 
iquities, and longing and sighing for deliverance, is 
to know when he is made “free from sin.” This 
he may realize by faith in the word of God ; for 
the declaration in unequivocal, unqualified and em- 
phatic, that he is then made “ free from sin,” when 
he has obeyed from the heart the form of doctrine 
delivered to him, or as sometimes rendered, “cast 
into the mould of the doctrine ; ” or according to 
the marginal reading, “ obeyed from the heart that 
form of doctrine whereunto ye were delivered.” 
Whatever the method of rendering the original, the 
time of deliverance is specific and certain, as was 
that of the Israelites, when they saw their enemies 
dead on the sea-shore, and sung triumphantly the 
song of deliverance. 

He who attempts to obey from the heart this 
formula of God’s power for salvation, and does not 
realize the remission of his sins, is wanting in 
faith, without which such obedience is impossible, 
and needs to be taught again the rudiments of the 
gospel of the grace of God. Such want of faith 
would be pronounced fatal to salvation through the 


148 


The JSfew Heart . 


Gospel by any system of theolog } 7 recognized as or- 
thodox. 

The faith required is like that of Abraham, which 
comes by hearing the word of God: “Abraham 
believed God, and it was imputed unto him for 
righteousness ; and he was called the friend of God.” 

The modern systems of conversion, known as 
44 getting religion,” are full of delays through the 
cumbrous formulas multiplied about the altar, 
where it is supposed to be obtained. Again and 
again is the 44 seeker” turned away with the instruc- 
tion to increase his faith, to give his heart to God, 
to repent, and many such indefinite things, with the 
assurance that when God pardons his sins he will 
know it. 

Wearied with a system so vague, indefinite, and 
unsatisfactory, he turns away into doubt and skepti- 
cism, and then he is told that he did not persevere 
quite long enough, or that he was lacking in faith, 
or possibly that he was not of the elect. 

All this is dangerous on account of delay, and 
wholly without warrant in the Scriptures. There is 
not a single case on record in the New Testament 
where any one asking, 4 4 What must I do?” was put 
off, or caused to wait a single day, or even an hour. 

The Philippian jailer and his house w r ere baptized 
44 the same hour of the night.” 

The Gospel makes God’s power always available 
for renewing the heart 4 4 in righteousness and true 
holiness.” This may be accomplished as readily in 
onq hour as in a month or a year. The evidence 
of it and of the Spirit dwelling in the new heart, is 


Genesis of Power . 149 

faith in the word of God, “ the fruit of the Spirit 
is love, joy, peace, longsuffering, gentleness, good- 
ness, faith, meekness, temperance ; against such 
there is no law.” Whoever has this faith and these 
fruits, has the new mind and the new heart. 


i50 


The Blood oj Christ . 


CHAPTER XIV. 

THE BLOOD OF CHRIST CLEANSETH FROM ALL 
UNRIGHTEOUSNESS. 

The scheme of redemption is unique compared 
with all human systems, finding a parallel only in 
the plan of nature. Composed of elements remark- 
able for their simplicity, peculiar in adaptation and 
diverse in application, yet combining harmoniously 
to perfect that gospel which is “ to them that 
believe, both the power of God and the wisdom of 
God.” 

A kingdom, not of this world, co-existing with 
and supplementing every form of rational govern- 
ment amongst men. An imperium in imperio , 
without conflict or discord ; paying tribute to the 
political kingdom, recognizing its power as of God, 
praying for “ the king and all in authority,” and 
sustaining civil magistrates as “God’s ministers” 
for the punishment of evil-doers and the praise of 
them that do well. 

It is a wonderful institution, “ built upon the 
foundation of prophets and apostles, Jesus Christ 
himself being the chief corner stone, in whom all 
the building, fitly framed together, groweth unto 
an holy temple in the Lord.” He is the living and 
life-giving centre, to whom has been given all 
power, all authority, in heaven and earth. Around 


Genesis of Power . 151 

him and subordinate to him must revolve every 
element in the Divine system, For “ God hath 
highly exalted him, and given him a name which is 
above every name ; that at the name of Jesus 
every knee should bow, of things in heaven, and 
things in earth, and things under the earth ; and 
that every tongue should confess that Jesus Christ 
is Lord, to the glory of God the Father. ” 

Appropriately his followers are called “Chris- 
tians and his churches, “ the Churches of Christ.” 
In these churches he is supreme ; all words and 
precepts uttered or approved by him in the New 
Testament are of equal authority. The recognition 
of this fundamental principle in a correct theology 
would prevent much confusion. That some of his 
sayings are more authoritative than others, that 
some precepts are essential and some non-essential, 
have led to controversy and given rise to division, 
paralyzing the power of the Gospel and greatly 
crippling its influence for good. 

Incident to the weakness of the intellect is the 
partial view taken of every complete system, some 
giving prominence to one feature and some to 
another; and every one making that part which 
impresses him most strongly, the differential of a 
system which must have a name to distinguish it 
from other systems. This name is generally derived 
from the characteristic principle, or the man who 
first gave it prominence. 

From peculiarities in church government come 
Episcopacy, Presbyterianism, and Congregational- 
ism ; about “Faith only,” as the differential, clus* 


152 


The Blood of Christ. 


ter the various modifications of Wesley anism known 
as Methodists ; and Baptists make the ordinance of 
baptism the prominent feature and differential of 
all who accept the name. Sabbatarians, Second 
Adventists, and Universalists, in their multitudi- 
nous forms, make prominent this rallying cry in 
these several names and their various modifications. 

The increasing light of the age is revealing the 
weakness and wickedness of these distinctions, and 
disclosing the characteristics of Satanic power in 
perpetuating them. Every Christian of ordinary 
mental capacity recognizes and appreciates the folly 
and inconsistency of praying for the union of all 
who believe on Jesus, that God may be glorified 
and the world made to believe, while sustaining 
these worthless parties and sinful divisions. 

The fuller measure of the Spirit of the Master, 
leading to love and peace and union, enjoyed by 
the masses of Christians, under the broader 
intelligence of better scriptural knowledge, is 
demanding a more critical analysis of the gospel 
and closer scrutiny of every element and the part 
it sustains to the final results. 

To renew the mind in knowledge and the heart 
in holiness, to be made “ free from sin,” to be 
“ saved from sin,” is the objective point and pur- 
pose to be gained. To this end, it must be known 
to what extent man is involved in sin. 

1st. He loves it. “ He rolls it under his tongue 
as a sweet morsel.” 

2nd. He practices it. He hath given himself over to 
wickedpess, “ to work uncleaness with greedinness.” 


Genesis of Power . 


153 


3d. He recognizes liis allegiance to it. 

4th. He is guilty of sin. 

5th. He is condemned for it. “The soul that 
sins, it shall die.” 

6th. He is in its dominion and kingdom. 

7th. He is dead because of it. “ She that 
liveth in pleasure is dead while she liveth.” “ You 
hath he quickens who were dead in trespasses 
and in sins.” 

Thus, he is bound with a seven-fold cord, every 
strand of which must be broken ; he is fettered 
with a chain whose seven links must be rent asun- 
der before he can be free. 

First, in order, then, the love of sin must be 
destroyed in the heart. This is the purpose and 
province of faith ; though it is a constant and sustain- 
ing factor in every part of the process of the new 
birth, this is its specific work. No man can believe 
that “ Jesus Christ is the Son of the living God,” 
and love sin which nailed him to the cross and 
sent him to the grave. 

But it is possible for men not only not to love 
sin, but even to hate it, and yet to practice it. 
Thus testifies an apostle : ‘ ‘ That which I do I 

allow not ; for what I would, that do I not ; but 
what I hate, that do I.” Again, “ The good that I 
would I do not ; but the evil which I would not, 
that I do.” Illustrations are found in almost every 
community of men and women who through faith 
have learned to abhor sin ; yet they continue to do 
the things they condemn, rejecting the counsel of 
God against themselves. 

O 


154 


The Blood of Christ. 


Second : The practice of sin must be destroyed 
in the life. The man must quit sinning, must 
break off sin with righteousness, must cease to do 
evil and learn to do well. This is the peculiar work 
of repentance. Faith though present as a sustain- 
ing principle, cannot accomplish it.* Repentance 
to be effective, must be something more than sor- 
row, it must be a godly sorrow : “For godly sor- 
row worketh repentance to salvation not to be re- 
pented of; but the sorrow of the world worketh 
death.” 

Repentance is never complete until it has de- 
stroyed the practice of sin in the life. Though its 
great work, which nothing else can accomplish, is 
perfected in regeneration, yet, like faith, it is a con- 
tinued factor through the whole of the divine life. 
It is always necessary to preserve that “ meek and 
quiet spirit, which is, in the sight of God, of great 
price.” 

Third : Allegiance to sin, and to the kingdom of 
Satan where it belongs, must be renounced. The 
Son of God was called Jesus because he should 
“ save his people from their sins ;” not in them. He 
was himself, “ holy, harmless, undefiled, separate 
from sinners.” Whoever will follow him must there- 
fore come out from among sinners, renouncing all 
fellowship with the ‘ ‘ unfruitful works of darkness” : 
“ Come out from among them, and be ye separate, 
saith the Lord, and touch not the unclean, and I 
will receive 3 r ou.” 

Faith and repentance prepare the mind and heart 

*“ Except ye/epent ye shall all likewise perish.” 


Genesis of Power . 


155 


for this separation, but they cannot perfect it. It 
requires an oral confession, accepting allegiance to 
another. “ He that confesseth me before men, him 
will I confess before my Father and the Holy Angels.” 
“ If thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that God 
hath raised him from the dead, thou shalt be 
saved.” 

This is called ‘ ‘ the good confession ” which 
Jesus witnessed before Pontius Pilate. It is the 
first overt act the penitent does, marking his sep- 
aration from sin and sinners. Faith and repentance 
may be purely subjective without any manifestation 
before men. The former, strong and pure, has de- 
stroyed the love of sin in the heart ; the latter, the 
practice, in the life, yet the party may have given 
no intimation of these changes to any one. He is 
still lingering in the province and dominion of sin. 

He may even respond to an invitation and take 
his place with purest motives amongst those about 
to make “ the good confession ;” changing his pur- 
pose he may walk away without compromising either 
his dignity or honor ; for he, and all present, realized 
| that he was not yet committed to the change. But 
when he has, before men, confessed the Lord 
Jesus, he feels committed, and knows that others 
look upon him as one who has renounced his allegi- 
ance to sin. This is the boundary which, once 
crossed, ought to be respected, and no step back- 
ward can be taken without reproach. The shame 
and humiliation following a retraction show the sig- 
nificance and importance of the act. 


15(5 


The Blood of Christ. 


Fourth : “ Conscience makes cowards of us all.” 
A sensitive mind, conscious of guilt is most miser- 
able. To secure a conscience void of offence is the 
greatest blessing. The sins which preceded faith, 
repentance and confession marred the character, 
polluted the spiritual robe, and left a record wdiicli 
these subsequent acts cannot reach nor affect. If 
these will not remove the stain and take away the 
guilt of sin, what will? 

The scientiest has discovered the fuller’s soap 
which will remove the stain from the linen and 
make it white as snow, the refiner’s fire which 
will consume the dross, leaving the pure metal ; 
but no philospher has been able to discover that 
which will wash or purge the spiritual robe and 
make it white and pure. 

Search has been made and often repeated in 
earth, ocean, and air, through every kingdom of 
nature, to find a panacea for the sin-sick conscience. 
No catholicon has been discovered. Wisdom can- 
not invent it ; wealth cannot purchase it. Heaven 
contained it not, nor earth, nor was it under the 
earth. For John saw, in his apocalyptic visions, 
the book containing the mystery sealed with seven 
seals. “A strong angel proclaimed with loud 
voice, Who is worthy to open the book and to 
loose the seals thereof ? And no man in heaven, 
nor inearth, neither under the earth, was able to 
open the book, neither to look thereon. And I 
wept much, because no man was found worthy to 
open and to read the book, neither to look thereon. 

And one of the elders saith unto me, Weep not; 


Genesis of Power . 


157 


behold, the Lion of the tribe of Judah, the root of 
David, hath prevailed to open the book and to loose 
the seven seals thereof.” Jesus was this Lion, this 
root of David. In him were combined the power 
of heaven, the Spirit of God, “ without measure,” 
with the sympathy of earth in the body of the son 
of Mary ; and these, consecrating his blood through 
death, entered the unseen, “under the earth,” 
conquering him who had the power of death, and 
bringing “ life and immortality to light through 
the gospel.” 

Then the celestial host “ sung a new song, say- 
ing, Thou art worthy to . take the book, and to 
open the seals thereof; for thou wast slain, and 
hast redeemed us to God by thy blood out of 
every kindred, and tongue, and people, and nation.” 

What the “ strong angel” could not do, what no 
angel in heaven, nor man on the earth, nor power 
under the earth could do, Jesus, combining the 
power of heaven, the sympathy of earth, and the 
conquest of the under world, did; he opened the 
book, revealed the mystery, discovered the pana- 
cea, gave to man the catholicon, his own precious 
blood. This alone can cleanse the spirit robe, 
purify the heart, take away the guilt of sin, give 
“the answer of a good conscience toward God.” 
Those who walk in the light have fellowship 
one with another, “ and the blood of Jesus Christ 
his Son cleanseth from all sin.” 

There is therefore no sin left to be cleansed by 
anything else. Faith can destroy the love of sin, 
its guilt it cannot remove ; an ocean of tears shed 


158 


The Blood of Christ . 

on account of sin cannot remove the slightest stain ; 
the waters of the ocean have no efficacy in taking 
away the pollution of sin. All the blood of ani- 
mals “on Jewish altars slain” never cleasned one 
spirit ; in these there was a remembrance again of 
sins every year. “ For it is not possible that the 
blood of bulls and of goats should take away sins.” 
If these sanctify to the purifying of the flesh, 
“how much more shall the blood of Christ, who 
through the eternal Spirit offered himself without 
spot to God, purge your conscience from dead 
works to serve the living God !” 

Every spirit cleansed, .every sin remitted, from 
the first transgression in the garden until now, is 
due to the merit, the efficacy, the redeeming power 
of the blood of Jesus. The same must be true for 
all coming time. 

The redeemed without distinction of age, race, 
or dispensation will be arrayed in beauty, and 
will ascribe glory and dominion for ever and ever, 
“unto him that loved us, and washed us from our 
sins in his own blood, and hath made us kings and 
priests unto God and his Father.” 

John saw the servants of God sealed in their 
foreheads ; of the twelve tribes of Israel one hun- 
dred and forty and four thousand. “ After this I 
beheld, and lo, a great multitude which no man could 
number, of all nations, and kindreds, and people, 
and tongues, stood before the throne, and before 
the Lamb, clothed with white robes, and palms in 
their hands. . . . One of the elders said unto 
me, ,What are these which are arrayed in white 


Genesis of Power . 


159 


robes ? and whence came they ? And I said unto 
him, Sir thou knowest. And he said to me, These 
are they who came out of great tribulation, and 
have washed their robes, and made them white in 
the blood of the Lamb.” 

The guilt of sin is destroyed by the blood of 
Jesus Christ. 


160 


Made Wholly Free from Sin . 


CHAPTER XY. 

MADE WHOLLY FREE FROM SIN. 

Fifth. ’ Condemned ! and that condemnation, 
death ! ! It may be objected that, since the love 
and practice of sin have been destroyed, the allegi- 
ance changed, and the guilt taken away, the con- 
demnation ought also to have disappeared. 

That this is not so may be shown by an illus- 
tration : 

A good man has a son of mature age charged 
with murder. He is tried, convicted, condemned 
and sentenced to be hanged at 1 o’clock, Friday. 
The warrant has been issued and placed in the 
hands of the sheriff, the scaffold has been erected, 
and all is ready for the execution. It is discovered, 
however, in due time before the execution, that 
another did the deed, that he is innocent ; not only 
the father, but every one knowing the fact of his 
innocence, is anxious to stay the execution. His 
faith, repentance, allegiance, innocence, cannot 
save him. He will hang at 1 o’clock unless he can 
be justified , unless he find some one to reverse the 
sentence of condemnation, to treat him as if he 
had never been charged with transgression. Mercy 
must be found to stay execution. 

This quality of mercy is wisely placed in the 
hands of the sovereign in human systems. Appli- 
cation is made to the king or governor, a reprieve 


Genesis of Power . 1G1 

is granted, the sentence of condemnation is re- 
versed, he is saved. 

The parallelism is not very close in this illustra- 
tion, except on the point of “destroying the con- 
demnation for sin this in all cases is the act of 
the sovereign power: “It is God that justifies.” 
It is the same “ God who shall justify the circum- 
cision by faith and the uncircumcision through faith.” 
The time has come, in the process of conversion, 
to remove the sentence of condemnation. Faith, 
repentance, confession, and remission have all 
accomplished their part ; it remains for God, as an 
act of sovereignty by the Spirit, to remove the 
condemnation, to justify the believer. 

In the case supposed, the condemned was inno- 
cent ; in the real case he had been guilty, but the 
guilt had been taken away by the blood of Christ. 
For God hath concluded them all in unbelief, that 
he might have mercy upon all. 

The condemnation follows the transgression ; 
for it is written, “ The soul that sins, it shall 
die.” But “ all have sinned, and come short of 
the glory of God.” “ If we say we have not sinned, 
we make him a liar, and his word is not in us.” 
It is evident, therefore, that having sinned, the party 
was at some time condemned ; and unless taken 
away, it must stand against him still. To reverse 
the sentence of condemnation is to justify ; but 
how is it possible to declare not guilty, or justify, 
one who has sinned, who has transgressed law ? 

The law must condemn him who violates 
it; it cannot justify the evil-doer; “for by the 


162 


Made Wholly Free from Sin, 

deeds of the law shall no flesh he justified.” 

The Gospel is the plan through which God can 
“ he just, and the justifier of him who believes in 
Jesus. ” “ Therefore we conclude that a man is 

justified by faith without the deeds of the law 
Not by “faith without works;” nor by “ faith 
only for the power of faith is to destroy the love 
of sin in the heart. Surely God could not justify 
one who, though hating sin, still was practicing it, 
under allegiance to it, and guilty. 

Faith is a condition precedent, and a necessary 
condition without which justification is impossible ; 
but it is not the only condition. As an efficient 
cause it purifies the heart from the love of sin as 
the initiative of the preparation without which 
justification cannot take place ; as the sustaining 
causae, it couples itself with repentance, confession, 
and the application of the blood of Christ ; this 
atoning blood is, in the Gospel, the one only meri- 
torious and all-sufficient ground of justification. 
In the presence of this, and on account of its infi- 
nite worth, all acts on the part of the sinner appear 
devoid of merit. Every act done by the sinner 
is a condition, and only a condition, bringing him 
into position that he may receive remission and 
justification. Faith, repentance, and confession are 
severally conditions necessary to bring the penitent 
freed, from the love, practice, and suzerainty of sin, 
to the “blood of Christ which cleanseth from all 
sin.” In this condition, it is easy to see that God 
can be just and the justifier of him who “ believeth 
on him that justifieth the ungodly,” that is, of one 


Genesis of Power . 163 

not like God, because he had sinned, and come 
short of the glory of God. 

Is not this enough ? May a party not rest here 
secure in all the fullness of the Gospel of Christ ? 
Free from the love, practice, suzerainty, guilt, and 
condemnation of sin, is there anything lacking? 
Has not the time been reached when the Apostle 
says, “Being then made free from sin, ye became 
the servants of righteousness ” ? Has the form of 
doctrine been obeyed ? Is there not another pre- 
cept given by the same authority and equally bind- 
ing as those enjoining faith, repentance, and con- 
fession. 

Baptism, or something so called, is recognized as 
a Christian ordinance by all who believe the Bible. 
Its importance in the plan of salvation is every- 
where recognized, and emphasized by the intense 
controversies constantly waged on each separate 
phase of the subject. These need not be noticed 
here. They must cease before Christian union can 
be accomplished. 

As confession brings the subject to the boundary 
between the kingdom of God and the kingdom of 
Satan, so baptism passes him over it. Three days’ 
travel brought the children of Israel to the Red Sea, 
the boundary of Pharaoh’s kingdom. In like manner 
the three acts of faith, repentance, and confession 
have brought the sinner to the line of demarcation. 
And as the Israelites were not safe until they had 
passed out of Pharaoh’s kingdom, “and were all 
baptized unto Moses in the cloud and in the sea,” 
so the sinner must be translated from the kingdom 


164 


Made Wholly Free from Sin . 


of darkness to the kingdom of God’s dear Son, by 
being baptized into ‘ ‘ the name of the Father, and 
of the Son, and of the Holy Spirit.” 

This is that “ form of doctrine ” representing the 
voluntary death of Jesus, his burial, and his resur- 
rection. The only way to leave one kingdon and 
gain citizenship in another, is to die to the former 
and to be born into the latter. “ Likewise reckon 
ye also yourselves to be dead indeed unto sin, but 
alive unto God through Jesus Christ our Lord.” 

If an alien would become a citizen of the United 
States, he must first die to his country, that he 
may by the prescribed formula be made a citizen. 
No love for this government nor hatred of the one 
left can give the right of suffrage ; nor can he se- 
cure it by importuning the President or any in 
authority. lie must simply follow the formula pre- 
scribed* by law and he secures the right, becomes a 
sovereign in the state. 

The voluntary confession is followed, technical^ 
by sentence and execution ; so that the man is dead 
to the world. He must then be buried by baptism. 
“ Know ye not that so many of us as were bap- 
tized into Jesus Christ were baptized into his 
death? Therefore, we are buried with him by 
baptism into death, that like as Christ was 
raised up from the dead by the glory of the Father 
even so we also should walk in newness of life. 
For if we have been planted together in the likeness 
of his death, we shall be also in the likeness of his 
resurrection ; knowing this, that our old man is 
crucified with him, that the body of sin might be 


Genesis of Power . 165 

destroyed, that henceforth we should not serve 
sin.” 

Death and burial are precedent to the resurrec- 
tion, which is the last of the series composing bap- 
tism and which makes the demonstration of the 
Messiahship of Jesus complete. For he is “ de- 
clared to be the Son of God with power, according 
to the Spirit of holiness, by the resurrection from 
the dead.” 

Anything called baptism which leaves out this 
‘ 4 form” of the resurrection, loses the beauty and 
force of the argument in I. Cor., xv., which rests 
directly on the resurrection, “If Christ be not 
risen, then is our preaching vain, and your faith 
is also vain. . . . But now is Christ risen from the 
dead, and become the first fruits of them that 
slept.” 

Thus the party is by baptism made free from the 
kingdom and dominion of sin. “The wages of 
sin is death.” The penalty has been paid. The 
last enemy, death, has been destroyed. Yet one 
thing is lacking ; that is life. This, man has for- 
feited by transgression. He can no more merit it 
than he can the remission of sins. He must there- 
fore be content to accept it as a gracious gift. 

< ‘ For the gift of God is eternal life through 
Jesus Christ our Lord.” 

Seventh. At the close of the first Gospel ser- 
mon ever preached under the influence of the Spirit 
miraculously present, those under conviction cried 
out, “ Men and brethren, what shall we do?” The 
answer was, “ Repent, and be baptized every one 


166 


Made Wholly Free from Sin . 

of you in the name of Jesus Christ for the remis- 
sion of sins, and ye shall receive the gift of the 
Holy Spirit.” This is a positive command, fol- 
lowed by a definite promise. 

The thing promised is the Holy Spirit. Jesus 
said to his disciples, “If ye love me, keep my 
commandments ; and I will pray the Father, and 
he shall give you another comforter, that he may 
abide with you forever; even the Spirit of truth, 
whom the world cannot receive, because it seeth 
him not, nor knoweth him ; but ye know him ; for 
he dwelleth with you, and shall be in you.” He 
dwelt with them in the person of Jesus ; and 
should be in them when imparted as a gift. 

God is' the dispenser of life through Jesus by 
the word and the Spirit : “It is the Spirit that 
quicken eth . . . the words that I speak unto you, 
they are spirit, and they are life.” The man 
when buried is presumed to be dead ; wdien resur- 
rected he must receive new life. This, like all life, 
is the free and gracious gift of God. In the prom- 
ise coupled with baptism God is the giver, and the 
Holy Spirit is the thing given. It is the Spirit 
that “ quickens ” — calls life into action — hence, 
while God gives life through Jesus, it is the Spirit 
that quickens and sustains it. 

This was finely illustrated at the baptism of 
Jesus. His first recognition by his Father in 
person, and the gift of the Spirit “ without meas- 
ure ” followed immediately this act of obedience ; 
for he had said to John, “ Suffer it to be so now : 
for thus it becometh us to fulfill all righteousness.” 


Genesis of Power . 


167 


No act of obedience was ever more openly ap- 
proved of God, nor signally blessed. 

“ And Jesus, when he was baptized, went up straightway out 
of the water : and, lo, the heavens were opened unto him, and 
he saw the Spirit of God descending like a dove, and lighting 
upon him : 

“ And lo a voice from heaven, saying, This is my beloved Son, 
in whom I am well pleased.” 

If a man fulfill the righteous command of God 
by being baptized, he will, when he comes “up 
straightway out of the water,” receive the gift of the 
Spirit as sure as there is truth in the Word ; not 
visibly as it was given to Jesus, but by faith in 
the promise. The new birth is completed in this act 
of receiving the Holy Spirit. “ Except a man be 
born of water and of the Spirit, he cannot enter 
into the kingdom of God.” 

Of all the possible methods of entering the king- 
dom of nature, two have been established : first, 
to be hatched, and second, to be born. The first 
belongs to the lower, the second to the higher orders 
of animate nature. The difference is this : the one 
is without water, the other is “of water.” 

The conditions of natural birth are : 1st. That 
which is brought forth must have been quickened — 
made alive — before it leaves the water. 2d. It 
must come out of the water. 3d. It must breathe 
the atmosphere, the vital breath, which is also the 
oift of God. So God has ordained that the birth 

O 

of water into the kingdom of grace, shall be pre- 
ceded by the quickening, and followed by receiving 
the ‘ ‘ gift of the Holy Spirit ” — breathing the vital 
breath of the spiritual kingdom. 


168 


Made Wholly Free from Sin. 

On the first point may be quoted : 44 But God, 

who is rich in mercy, for his great love wherewith 
he loved us, even wdien we were dead in sins, hath 
quickened us together with Christ, . . . and hath 
raised us up together, and made us sit together 
in heavenly places in Christ Jesus.” Again : 
44 Buried with him in baptism, wherein also ye are 
risen with him through the faith of the operation of 
God, who hath raised him from the dead. And 
you, being dead in your sins and the uncircum- 
cision of your flesh, hath he quickened together 
with him, having forgiven you all trespasses.” 

Unless the quickening precede the birth, life 
is not possible, either in the natural or the spiritual 
kingdom. 4 4 Quickened by the Spirit.” 44 It is 
the Spirit that quickeneth.” 

“Born of water,” first; afterward, 44 of the 
Spirit and the two constitute one birth. For if 
the party receive not the 4 4 gift of the Holy Spirit” 

— breathe not the vital power of the kingdom 

after the birth of water, he will be 44 still born.’’ 
Though born of water, he can never have the life of 
the kingdom, unless he breathe the spirit of the 
kingdom. But with the Spirit comes life, and a 
full triumph over sin in all its terrible aspects and 
fearful consequences. 44 The last enemy is death.” 
“For the wages of sin is death.” 

The energizing and life-sustaining power of 
the Holy Spirit, the gift of God, coupled with 
baptism, completes the series by which man is 
made free from sin. 

This is obeying from the heart the form of doc- 




169 


Genesis of Power, 

trine. This is the new birth ; thus itemized : Be- 
gotten of God by the Word ; reformed, or formed 
anew, by repentance; quickened by the Spirit; 
cleansed from the guilt of sin by the blood of Christ, 
and freed from condemnation by the mercy of God ; 
born of water ; and receiving the Spirit of life. 
This is the new heart accomplished by him who sits 
upon the throne. 

The mind renewed in knowledge, upon the tes- 
timony of apostles and prophets establishing a liv- 
ing faith, is a sure foundation for the process by 
which the heart is made new. 

A recapitulation will show this process of being- 
made free from sin or getting a new heart, in a con- 

<j c 7 

cise form : 

Faith destroys the Love of sin. ) 

Repentance destroys the Practice of sin. J Conditions. 

Confession “ “ Allegiance to sin. ) 

The blood of Christ destroys the Guilt of sin. ^Meritorious Cause. 

The Mercy of God destroys the Condemnation of sin. J-Intervening Cause. 
Baptism destroys the State of sin. Transitional Cause. 

The gift of the Holy Spirit destroys the death by sin. j V estaWishes hfe' 0 * 1 

The most orthodox will, no doubt, accept as 
genuine the new heart made after this pattern. 

But one will ask, What has the Spirit to do in 
baptism and the items which preceded it? The an- 
swer is, everything ; for they are all accomplished 
through the Gospel which is the power of God. 
God’s power is in his Spirit ; hence the Spirit is 
the author of faith, which comes by hearing the 
Word of God ; the author of repentance, since it 
commands it; of confession, by formulating.it; 
makes application of the blood of Christ ; directs 
the mercy of God : commands baptism ; and finally, 


170 


Made Wholly Free from Sin . 


when the heart is made pure by obeying tne truth, 
merges itself in this temple prepared “ for a habi- 
tation of God through the Spirit.” 

If there is anything more for the Spirit to do, 
or anything different, he who has “ obeyed from 
the heart the form of doctrine,” as explained above, 
may well afford to trust to love divine and infinite 
mercy that it will be accomplished. 

It may be pointed out that the process is not 
tedious, occupying all together less time, perhaps, 
than is required to read this chapter. While some 
of the items named are successive, as faith, repent- 
ance, and confession ; some are coincident, as re- 
mission, justification, and baptism ; and these are 
followed immediately by the “ gift of the Holy 
Spirit.” 

Why remission and justification are coupled with 
baptism in the Gospel may not be apparent. That 
they are in some way involved in it is evident : 
‘ ‘ Repent and be baptized for the remission of 
sins.” 

This shows an intimate connection and coinci- 
dence between repentance and baptism. 

Justification is ascribed, prophetically, to knowl- 
edge ; and in the New Testament, to God, Grace, 
Spirit, Faith, words, works, the name of Jesus, 
and to his blood. This brings in all the agencies 
employed in the “form of the doctrine”: To 
God as the source, through his grace and by the 
Spirit ; to knowledge as the basis of that faith 
which destroys the love of*sin ; to words in the 
confession j to works in repentance and baptism ; 


Genesis of Power . 


171 


to the blood of Christ in remission ; to the Spirit 
as a gift ; and the whole, summarized in baptism, 
in the name of the Lord Jesus (by his authority), 
into the name of the Father, and of the Son, and of 
the Holy Spirit. 

It is evident therefore that justification by the 
blood “ which cleanseth from all sin,” on account 
of which remission is granted, is also coincident 
with baptism. Therefore, whenever a man will 
do his part, viz., hear, believe, repent, confess, 
and be baptized, all of which can be done, as in 
the case of the Philippian jailer, “ the same hour 
of the night,” God and Christ and the Spirit will 
do theirs with even greater promptness. The 
Father will meet the prodigal while yet a great 
way off. 

No man need hesitate nor be doubtful as to 
where he will find the blessing: “ In all places 
where I record my name,” saith Jehovah, “ I will 
come unto thee and I will bless thee.” On this 
formula He has recorded the sacred and ever 
blessed names of Father, and Son, and Holy Spirit. 
There will He meet and bless thee. 


172 


False Measures of Assurance. 


CHAPTER XVI. 

FALSE MEASURES OF ASSURANCE THAT 4 ‘ WE HAVE 
PASSED FROM DEATH UNTO LIFE.” 

The ‘‘new heavens and a new earth,” prepara- 
tory to a new body in which may dwell the mind 
renewed in knowledge and the heart in true holi- 
ness, are impatient of delay and pressing for con- 
sideration. 

Wearied with the burden of sin and oppressed 
with the “ evils that flesh is heir to,” the Christian 
is “ looking for and hasting unto the coming of 
the day of God.” “For,” says an apostle, “we 
know that the whole creation groaneth and tra- 
vaileth in pain together until now. And not only 
they, but ourselves also, who have the first fruits 
of the Spirit, even we ourselves groan within our- 
selves, waiting for the adoption ; to wit, the re- 
demption of our bodies.” Though he may, in the 
deep solicitude of a heart sighing for full deliver- 
ance, say, with the beloved and venerable John, 
“ Come, Lord Jesus, come quickly,” it is, never- 
theless, expedient to tarry for a brief discussion of 
a leading question, perplexing to many and full 
of interest to all. How shall the Christian know 
that God has pardoned his sins ? In another form : 
What shall be the basis of conviction, or the meas- 
ure of confidence after he has “ obeyed from the 


Genesis of Power, 173 

heart the form of doctrine,” that he is “made free 
from sin ” ? 

The party “ seeking religion,” is not content 
with the remission of his sins ; he wants an abiding 
assurance of the fact that shall be to him a never- 
failing source of rejoicing. For his justification 
and sanctification he wants something better and 
more reliable than the fallible and vacillating tes- 
timony of man, which must, in earthly affairs, 
serve as the measure of confidence in a title to an 
earthly inheritance, but is wholly unreliable and 
inadequate for a “ title to mansions in the skies.” 

He wants an assurance rising above and superior 
to all human testimony, whether objective or 
subjective, on which he can rest secure every hour 
without a shadow of doubt, and “ rejoice in the 
hope of the glory of God.” 

If one should amuse himself by asking Christians 
promiscuously as he meets them the ground of 
their hope, the evidence of their pardon, the testi- 
mony of their acceptance, the measure of their con- 
fidence, or what other form soever the question 
might assume ; he would, if familiar himself with 
the Word, be filled w T ith wonder mingled with 
sadness at the variety and character of answers he 
would receive. 

A few general characteristics crop out uncon- 
sciously in so many answers that it is safe to point 
them out without offence. 

First, a self-satisfying complacency in what he 
did himself to secure the blessing ; or a profession 
of humility and self-abnegation in which is dis- 


174 False Measures of Assurance . 

played as much pride and vanity as would appear 
in downright boasting. 

Second, the tendency in human nature to exag- 
gerate personal incidents, making them appear ex- 
traordinary, even miraculous, is strikingly illus- 
trated in the details of many “ experiences.” 

Third, a religion of memory is clearly estab- 
lished by the 4 ‘ experiences ” of those who would 
be shocked to know that theirs was not a religion of 
faith. 

Fourth, the pride of party is often unwittingly 
betrayed by an ungenerous fling at a heresy, real 
or imaginary, in some other denomination. 

The saddest feature in these answers is the un- 
reliable and often flimsy testimony upon which 
the assurance of many rests ; while within reach 
and easy to command lies the best, and the only 
testimony worthy the question “ having prom- 
ise of the life that now is, and of that which is to 
come.” These points will appear more fully in the 
progress of this discussion. 

The importance of faith in the plan of salvation 
cannot be over-estimated ; yet it is possible to dis- 
parage and degrade other elements of the Gospel 
given by the same authority, and probably of equal 
value. Let it not be inferred in what follows, that 
any such disparagement is intended. 

Jesus, while on earth, made or recognized faith 
as a condition of every blessing conferred by him 
in person on others seeking aid for themselves or 
their friends. This is a significant lesson, empha- 
sized by the great teacher in its frequent repetition. 


175 


Genesis of Power . 

Not only this, but lie made it the measure of 
every blessing received. 44 Go in peace ; thy faith 
hath saved thee ; ” “According to your faith be it 
unto you, ” and similar expressions make it evi- 
dent that faith in the recipient or some one asking 
favor for him was the standard by which every act 
of mercy was performed, every blessing received. 
And appropriately so ; since the Gospel is pre- 
eminently a system of faith. As it is written : 
44 Ye are all the children of God by faith in Jesus 
Christ.” And again; “The just shall live by 
faith.” 

It is fortunate for the race that only this is 
necessary to eternal life ; 44 That they might know 
thee the only true God, and Jesus Christ, whom 
thou hast sent.” If physical life depended upon a 
full knowledge of the vital processes, no one could 
live to maturity, the race would become extinct 
with a single generation. Much less could spiritual 
life be established and maintained through a knowl- 
edge of its processes, since no man knows how 
this Spirit dwells in his body ; much less, how the 
Holy Spirit dwells with it, as a Guest, in the same 
body. 

That God has exalted the scheme of redemption 
from the plane of sensual knowledge to that of 
faith is, in every wise heart, matter of profound 
gratitude and rejoicing. Nevertheless, many who 
profess highest respect for faith, will, when asked 
for 44 a reason of the hope that is in” them, advert 
to their “ feelings and will detail with great cir- 
cumstantiality a protracted and tedious experience 


17G False Measures of Assurance. 

of feelings, vacillating and fluctuating until finally 
culminating in conviction of pardon. The pride 
of affected humility is often conspicuous in the nar- 
ration ; and exaggeration of incident and circum- 
stance amounting to covertly assumed miracle is 
skilfully woven into the story. The marvelous 
change of heart so linked itself with time and 
place, that the slightest allusion to conversion car- 
ries the mind back in memory to the happy period, 
and the oft-repeated story presses again for utter- 
ance. It seems never to occur to such party that the 
bulk of his religion is bound up in memory which 
he is stupidly dragging behind him ; not knowing 
that the genius of Christianity is, “forgetting 
those things which are behind and reaching forth 
unto those things which are before, I press toward 
the mark for the prize of the high calling of God 
in Christ Jesus.” 

So much importance is attached by many to what 
is inappropriately called “ experimental religion,” 
which in its ultimate analysis is found to be the 
religion of “feelings” looking backward to a 
phenomenal conversion, rather than the religion of 
faith looking forward ‘ ‘ unto the redemption of the 
purchased possession, ” that a more critical exami- 
nation of its elements is demanded. 

The term itself has three distinct and well de- 
fined meanings: — 1st. The sense of touch, as to 
feel with the fingers. 2nd. The recognition of 
some bodily affection, as a pain in the head. 3rd. 
The mental perception of the present state of the 
mind,, and is equivalent to consciousness. 


Genesis of Power . 


177 


The first is evidently not the sense in which it is 
to be taken, when one says “ I feel that God has 
pardoned my sins nor indeed the second ; it re- 
mains, therefore, that it must be understood in its 
third acceptation. Now a man cannot perceive a 
mental condition which does not exist; for con- 
sciousness is the perception of the present, exist- 
ing state of the mind. If he is conscious of what 
he conceives to be the pardon of his sins : that state 
of mind surety exists, and he is mistaking the conscious- 
ness of what is possible in his own mind, for that 
which is impossible, because it takes place in the 
mind of another. God pardons sins ; and since no 
man can be conscious of what takes place in the 
mind of another, it is not possible that he can 
“ feel” that his sins are pardoned. 

He may feel as he imagines one would feel if his 
sins were pardoned, just as a drunk man may 
feel as he supposes he would feel if he were rich. 
These are, however, delusions induced by a species 
of excitement peculiar to each case, and wholly 
unreliable in either as testimony of the fancied 
condition, whether of wealth or pardon. 

It will appear more fully hereafter that the party 
was conscious of faith which existed in his mind 
as a reality, and which he did feel in the sense of 
consciousness. If faith in Christ and remission of 
sins were equivalent or even convertible expres- 
sions, then might the “ feeling” the former be con- 
clusive of the latter. But we have seen in a pre- 
ceding chapter that there are intervening elements 


178 False Measures of Assurance . 

repentance, confession, obedience, etc., between 
faith and remission or pardon. 

6 f Feelings ” would not be accepted in any court 
of competent jurisdiction to establish title to 
one acre of land ; it should not be mentioned as 
evidence, in a case involving title “to an inherit- 
ance incorruptible, and undefiled, and that fadetli 
not away.” Feelings and joyful experience have 
their appropriate place in conversion, but not on 
the Egyptian side of the Ked Sea. 

Other sources of assurance, quite as available, 
satisfy many, who would give as “a reason for the 
hope” that is in them, the testimony of the church, 
which, in solemn convocation, heard the “ experi- 
ence,” and decided the conversion to be genuine. 
With due respect for sincerity of intention, purity 
of motive, and goodness of purpose, it must be 
conceded that the congregation gave its decision in 
a case in which it was incompetent to reach a reliable 
conclusion. How could the members know whether 
these professed converts were honest men or hypo- 
crites? How could they detect the motives that 
prompted and the principles that guided their ac- 
tion? “ Give me a week,” said an infidel to his 
companion who gave as evidence of his conversion 
the concurrent testimony of the entire church, 
‘ ‘ and I will demonstrate to you that they knew 
nothing about it.” 

At the end of the week, in which he adopted the 
same line of conduct that his friend had as a 
seeker, and made the same profession of conver- 
sion, he was, after “telling his experience,” pro- 


Genesis of Power. 


179 


nounced a genuine conversion and a wonderful 
demonstration of “God’s saving grace” (what- 
ever that might mean). Approaching his friend 
the next day, he said: “For your sake I made 
myself a hypocrite, and your church did not find 
it out. You yourself, though at first suspecting my 
candor, thought finally than I was converted. 
Neither you nor they could know what was in my 
mind. If your religion has no better basis of con- 
fidence than this, it cannot command the respect of 
the prudent and thoughtful. ” 

It will be readily admitted that the infidel was 
both ungenerous and unkind in trying to destroy 
confidence when he had nothing better to offer. It 
must, on the other hand, be granted that no man 
should degrade Christianity by introducing inade- 
quate testimony when there is abundance at com- 
mand of the best, and such as no infidel dares 
attack on the score of competency. 

The preacher is sometimes referred to as evi- 
dence of the genuineness of conversion. Without 
disparagement of his Christian graces, it may be 
said of him as of the congregation, he is incom- 
petent as a witness ; for he cannot know what is 
in the mind of the one professing conversion. He 
ought indeed to be able to point out to the inquirer 
where to find the witnesses whose authority cannot 
be questioned, and how to secure the testimony 
which cannot be misunderstood nor doubted. 

There is not wanting, even among preachers, 
one, occasionally, who cannot do this, but who 
needs a “Priscilla and Aquila,” to take him, 


1 BO False Measures of Assurance . 

“ and expound unto him the way of God more 
carefully.” To a young man inquiring earnestly, 
“What must I do?” a preacher, who had two 
diplomas, one from a literary and one from a theo- 
logical institution, said “Believe on Jesus and 
thou shalt be saved.” The young man replied, “ I 
do believe, yet I have not the evidence of pardon ;” 
pressing the question, in the intensity of his feel- 
ings, again and again on the “Rev.” gentleman, 
who, after exhorting him “to give his heart to 
God “ to cast himself on Jesus ; ” “ only trust 
Christ, ” and other like vague and indefinite things, 
told him finally to read the fifty-fifth Psalm of 
David for instruction and comfort. Such teaching 
can only drive one into infidelity or despair. This 
“ D. D. ” had not learned, it would seem, so much 
as this : that Christianity is not taught in the Old 
Testament. 

The Sermon on the Mount, the letter to the 
Galatians, and that to the Hebrews should have 
shown him the contrast between Judaism and 
Christianity, and informed him that all that is dis- 
tinctively Christian is taught only in the New 
Testament. 

While the Psalms are given by inspiration and 
are profitable in their place, they contain not a 
single element of the Gospel, except in proph- 
ecy. It is not possible, therefore, that any one 
can learn from them what he must do to become a 
Christian. For this information he must go to the 
New Testament. 

With a competent teacher he may have pointed 


Genesis of Power . 


181 


out to him in terms of inspiration what he is re- 
quired to do in every possible condition of life, 
whether Jew or Gentile, male or female, rich or 
poor, high or low, learned or unlearned, infidel, 
skeptic, or doubter, whether he has faith or has it 
not, or repentance or confession. In every case 
conceivable Jesus has given or approved specific 
instructions to guide the seeker in the way of life. 

No man is competent as a preacher and religious 
teacher who cannot point these out; “giving to 
each his portion in due season.” 


182 


True Measures of Assurance. 


CHAPTER xvn. 

TRUE MEASURES OF ASSURANCE THAT “ WE HAVE 
PASSED FROM DEATH TO LIFE.” 

A man whose patrimony in expectancy is a hun- 
dred million dollars will feel more concern about it 
than one whose expectancy is only one hundred 
dollars. In like manner, he who is heir “to an in- 
heritance incorruptible, and undefiled, and that 
fadeth not away, reserved in heaven,” for him, 
ought to feel infinitely more concern about the 
title thereof than he whose estate is limited to 
earth and time. If there were a cloud over the 
title to a thousand acres of land lying contiguous 
to some large city, the owner would be prompt in 
bringing suit in equity to quiet title, and diligent 
in pushing it to conclusion. Nor would he rest 
content until the record was perfect and immutable, 
and the testimony full and complete. IIow much 
more promptly and diligently should every one 
seek to remove every shadow of doubt, and to 
make his “title clear,” when the interest involved 
is infinite in value and eternal in duration, even 
eternal life? And this may every one do who is 
properly instructed in the principles of redemp- 
tion. 

Christians sometimes sino* : — 

“ Since I can read my title clear, 

To mansions in the skies.” 


183 


Genesis of Power, 

Where, if what they sing be true, do they read 
this title ? To a similiar question in reference to 
the title deed of a farm, the answer would be 
prompt and definite: “In the recorder’s office;” 
giving volume and page. 

Why not with equal promptness and fuller assur- 
rance, point to the record of the “ purchased pos- 
session,” with its title-deed, signed, sealed, 
acknowledged, attested, delivered, stamped, and 
recorded in due time and in legal form? No 
Christian ought to be content with any thing less 
than this perfect record, which he should be able to 
read for himself and to point out to another as an 
exhibit of title. 

The place of record for earthly and temporal 
possessions is generally made fire-proof, and burg- 
lar-proof, and every possible care is taken to pre- 
serve the muniments of title from deterioration or 
destruction. For celestial and eternal records, the 
place should be infinitely more permanent and 
secure. 

“ My poor heart,” as given by some, will not do 
as the place for such record. It cannot abide by 
reason of death, but must, ere long, be resolved 
back to its primal dust. 

The church register is not sufficient. It too is 
subject to mutation and destruction. No place on 
earth, nor within the compass of the surrounding 
heavens, has the permanency or security required 
for such record. For “ the day of the Lord will 
come as a thief ; in the which the heavens shall 
pass away with a great noise, and the elements 


184 True Measures of Assurance. 

shall be dissolved with fervent heat, and the earth 
and the works that are therein shall be burned up.” 
The interest involved and the subject matter of 
registration demand a better and more enduring 
place of record. This is none other than the court 
of Heaven, and in the Lamb’s Book of Life. 

The following authorities make this record quite 
definite and very secure : 4 ‘ And I also say unto 
thee, that thou art Peter, and upon this rock I will 
build my church ; and the gates of Hades shall not 
prevail against it. I will give unto thee the keys 
of the kingdom of heaven ; and whatsoever thou 
shall bind on earth shall be bound in heaven ; and 
whatsoever thou shalt loose on earth shall be 
loosed in heaven.” “ Also I say unto you, Who- 
soever shall confess me before men, him shall the 
Son of man also confess before the angels of God ; 
but he that denietli me before men shall be denied 
before the angels of God.” 

When the seventy disciples returned from their 
mission exulting in their power over demons 
through his name, Jesus said “Howbeit in this re- 
joice not, that the demons are subject unto you ; 
but rejoice that your names are written in heaven.” 
The apostle Paul says, speaking of his fellow- 
laborers : Whose names are in the book of life.” 

John, in Revelation, speaking of the New 
Jerusalem, says: “And there shall in no -wise 
enter into it any thing that clefileth, neither what- 
soever worketh abomination or maketh a lie ; but 
they which are written in the Lamb’s book of 
life.” 


Genesis of Power . 


185 


This is a place subject to no catastrophe, and a 
book upon which the corroding tooth of time can 
make no impression. 

The language also of this record is perfect, sub- 
ject neither to decay nor misconstruction ; for it is 
“ not in words which man’s wisdom teacheth, but 
which the Spirit teacheth.” It is “ the word of 
God which liveth and abideth forever.” In the 
Hebrew letter it is written : 

“ For the word of God is quick, and powerful, and sharpen 
than any two-edged sword, piercing even to the dividing asum 
der of soul and spirit, and of the joints and marrow, and is a. 
discerner of the thoughts, and intents of the heart.” 

The Apostle Peter also adds : ‘ ‘ The word of the 
Lord endureth forever. And this is the word which 
by the Gospel is preached unto you.” “Heaven 
and earth shall pass away,” said Jesus, “ but my 
word shall not pass away.” 

In a language so pure, immutable and enduring 
as that of Jesus ; in a volume so grand and glori- 
ous as the Lamb’s book of life ; and in archives 
so permanent and secure, as the courts of heaven ; 
the Christian may rest content with perfect assur- 
rance, so far as the safety of the record is con- 
cerned. 

' It only remains for him to know assuredly and 
without doubt that it has been on his part per- 
fected in good faith according to the terms of the 
covenant. For God has placed on record in the 
nature of a covenant, of which the Gospel is an 
approved copy, the terms of salvation perfected on 
His part in Christ when He raised him from the 


186 



True Measures of Assurance . 

dead, received him up in glory, and sent the Holy 
Spirit to comfort the saint, and to convict the 
world of sin, and of righteousness, and of judg- 
ment. 

It is needful, therefore for the children of the 
world to hear the Gospel and decide whether they 
will accept Jesus as their Prophet, Priest, and 
King ; or reject the counsel of God against them- 
selves, “having no hope and without God in the 
world.” 

Those w T ho have accepted the terms of the cov- 
enant and made their “ calling and election sure,” 
should ever be delighted to review the premises, 
comparing every act of spirit, soul and body with 
the requirements of the Gospel. For a covenant 
perfected and executed by the covenantor, must, if 
accepted by a covenantee, be received in the 
specific terms and stipulations set forth therein. 
He has no right to append conditions, nor vary a 
single word ; nor should he desire to do so, since 
it is “the Gospel of the grace of God,” prompted 
by a Father’s love, perfected by the gift of his 
son for his lost and ruined children. He should be 
ready to sing with the spirit and with the under- 
standing : — 

“ Through floods and flames, if Jesus lead, 

I’ll follow where he goes.” 

In such mood, enter now upon a careful, scruti- 
nizing examination of the record you have made. 

You shall be presumed to have filed your claim 
in legal form of pleading, that you have “passed 


Genesis of Power . 


187 


from death to life,” “ That you are a child of 
God ; and if a child, then an heir, an heir of God, 
and joint heir with Christ which allegation you 
propose to establish by sufficient testimony. Wav- 
ing demurrer and all dilatory pleas, the case may 
after a few preliminary explanations and definitions 
of terms proceed on its merits. 

The plea admits that there was a time when you 
were not “a child of God ” in the sense here used, 
and claims that you did at a certain time become so 
by the terms of a mutual covenantee ; also that this 
process of “passing from death to life” in- 
volves several complementary acts by two persons, 
the one in heaven, the other on earth; and that 
these acts have been reciprocally performed, perfect- 
ing the relationship and making sure the title to 
the inheritance. These acts are, on the part of 
God in heaven, “the remission of sins and the 
gift of the Holy Spirit ;” on the part of the man on 
earth, the acceptance of the covenant, and the 
strict compliance with every condition, and faithful 
performance of every act therein stipulated. 

The witnesses introduced must possess the two 
! qualities without which their testimony ought not 
to be heard. They must be both competent and 
worthy ; competent, because they know not from 
rumor or hearsay, but of personal knowledge the 
facts to which they testify ; worthy, because the 
incentives to speak the truth are infinitely stronger 
than to testify falsely. 

The Court — ‘ 4 The case is set ; introduce a wit- 


ness. 


188 True Measures of Assurance . 

Plaintiff — “ My feelings.” 

The Court — “Well; what will you prove by 
your feelings ? ” 

Plaintiff — “ That God has remitted my sins.” 

The Court — “ If God remitted your sins, it was 
an act of God executed in his mind, not in yours ; 
therefore your feelings, by which you mean your 
consciousness, can never be cognizant of it. The 
witness is incompetent on this point and may 
stand aside.” 

Parents, friends, church members, and preacher 
are all set aside in turn on this point as incompe- 
tent. None of these can, of their own knowledge, 
tell what God has done. 

There are two and only two witnesses who are 
competent to testify to what God has done in 
heayen, and what man has done in mind and heart 
on earth. These are the Spirit of God and the 
spirit of the man himself. ‘ ‘ For what man 
knoweth the things of a man save the spirit of 
man which is in him? even so the things of God 
knoweth no man, but the Spirit of God. Now 
we have received . . . the Spirit which is of God, 
that we might know the things that are freely given 
to us of God. Which things also we speak, not in 
the words which man’s wisdom teacheth, but which 
the Holy Spirit teacheth.” The apostle to the 
Gentiles declares concerning the good things which 
God hath prepared for them that love him : “ God 
hath revealed them to us by his Spirit ; for the 
Spirit searcheth all things, yea, the deep things of 
God.” 


Genesis of Power . 


189 


This establishes the competency of the Spirit ; 
its worthiness will not be called in question. Its 
testimony on every essential point we have made 
permanent in the New Testament ; for the apostles 
have given us the will of God concerning us in the 
words which the Holy Spirit taught. 

Touching the competency of the spirit of man, it 
is evident that it knows and it only can know the 
mind of the man. From all others, except God, he 
may by duplicity or through hypocrisy, conceal 
it ; but if he knows enough to be responsible, he 
must know the state of his own mind and heart. 
And as to his worthiness, God honors all men in 
treating them as worthy of confidence, especially 
in a matter of such gravity, where deception could 
only mislead his fellows, not God, and work 
greatest ruin to himself finally. Lest he should, 
however, unintentionally deceive himself, he is 
hedged in by cross-examination, so it is impossible 
that he can go astray, unless he wilfully and pre- 
sumptuously refuse to answer. 

Dismissing all other therefore, the case will pro- 
ceed with these two witnesses ; under this warrant : 
“ The Spirit itself beareth witness with our spirit, 
that we are the children of God.” 

With humble respect and profound reverence, 
the Spirit is asked to testify : 

Court — “ Has this man passed from death to 
life ! ” 

Holy Spirit — “ We know that we have passed 
from death unto life because we love the brethren. 
He that loveth not his brother abideth in death.” 


190 True Measures of Assurance . 

Court — “ The Christian will take the stand. Do 
you love the brethren? ” 

Christian — 44 My spirit knows my mind. I do 
love the brethren.” 

Court — “The Spirit will please resume the stand. 
How shall this man know that he loves the breth- 
ren ?” 

Spirit — 4 4 Hereby we know that we love the 
children of God, when we love God, and keep his 
commandments. For this is the love of God that 
we keep his commandments : and his command- 
ments are not grievous.” 

Court — “The Christian will resume the stand. 
Have you proved your love to God by keeping his 
commandments ? ” 

Christian — “Do you mean the Ten Command- 
ments, given by Moses?” 

Court — “The Spirit will give him the com- 
mandments in conversion.” 

Spirit — “This is his commandment, that you 
believe on his Son Jesus Christ.” 

44 Except you repent, ye shall all likewise perish.” 

44 And the times of this ignorance God winked 
at ; but now commandeth all men everywhere to 
repent.” 

“Thus it is written, and thus it behooved Christ 
to suffer, and to rise from the dead the third day ; 
and that repentance and remission of sins should 
be preached in his name among all nations, begin- 
ning at Jerusalem.” 

44 He that confesseth me before men, him will I 
confess before God,” 


Genesis of Power . 


191 


“Repent, and be baptized every one of you in 
the name of Jesus Christ for the remission of sins*, 
and you shall receive the gift of the Holy Spirit. ” 

Court — ‘ ‘ It appears in these Scriptures that 
Faith, Repentance, Confession, and Baptism are 
the things required to be done. Have you kept 
the first ? ” 

Christian — “ I have and do ‘ believe on his Son, 
Jesus Christ.’ ” 

Court — “Will the Spirit inform us how he is to 
know that he believes ? ” 

Spirit — “ He that believeth on thejSon of God 
hath the witness in him.” 

This “witness in him” is the man’s own spirit, 
viewing its own condition in reference to the 
Messiahship, and is conscious faith. This is to any 
mind the highest possible authority — the authority 
of its own intelligence. Deny it this cognizance 
of faith, and you deny its rationality. The mind 
capable of receiving testimony, is able to believe 
it ; and to recognize the act, viewed substantively 
as faith, whose existence it knows by the purest 
possible method, that of consciousness. 

This is therefore made appropriately the starting 
point in the divine life. “Without faith it is 
impossible to please God. ” And faith in his Son 
is man’s first acceptable act : and on this account, 
perhaps, he often confounds it with remission. He 
“ feels ” that he has faith, and he thinks it conclus- 
ive of pardon. It is a fine illustration of con- 
fusion from want of distinction between a condition, 
a cause, and an effect. Faith is a condition, the 


192 


True Measures of Assurance. 


atoning blood of Jesus the cause and remission, as 
the act of God the effect. 

Repentance also is a mental state cognizable in 
consciousness, and like faith needs no other wit- 
ness than that within ; except as to its strength, 
which is tested in the obedience to the further re- 
quirements of the Gospel. 

Confession is placed under two conditions ; first, 
‘ ‘ that if thou shalt confess with thy mouth the 
Lord Jesus, and believe in thine heart that God 
raised him from the dead ; ” second, “ He that con- 
fessed me before men, him will I confess before 
the angels of God.” 

As it is with the mouth, from the heart, and in 
the presence of men, the fact is one of personal 
knowledge, to which the Spirit can testify. Be- 
sides, if necessary for other purposes, it can at any 
time be established by competent witnesses. 

Court — “ Christian will resume the witness 
stand ; were you baptized ? ” 

Christian — ‘ ‘ I was baptized according to the 
custom of our church in infancy.” 

Court — “ If it was in your infancy, how do you 
know the fact ? ” 

Christian — “My parents and members of the 
church present told ” 

Opposing Counsel — ‘ ‘ Hearsay testimony can- 
not be received; nor can these be introduced as 
witnesses. The warrant under which we are pro- 
ceeding forbids it.” 

Christian — 4 ‘ I can produce the church register 


in evidence 


*. 


193 


Genesis of Power . 

Opposing Counsel — “ The introduction of a 
record is a matter of statutory arrangement. We 
have no such statute. Our warrant is very ex- 
plicit : ‘ The Spirit itself beareth witness with our 
spirits, ’ — not with a register or a record. ” 

Just at this point there is evidently a cloud over 
the title. Many estates have been lost to their 
rightful owners for want of the necessary witness.. 
The answer may be in the following form : — 
Christian — “I was baptized, in our mode by 
aspersion ” (sprinkling or pouring) . 

Court — “Will the Spirit, resuming the stand, 
tell what constitutes baptism ? ” 

Spirit — “Jesus came from Nazareth of Galilee, 
and was baptized of John in Jordan ; and straight- 
way coming up out of the water, he saw the 
heavens opened, and the Spirit like a dove descend- 
ing upon him ; and there came a voice from heaven 
saying, Thou aid my beloved Son, in whom I am 
well pleased.” 

“ Know ye not, that so many of us as were 
baptized into Jesus Christ were baptized into his 
death? Therefore we are buried with him by bap- 
tism into death ; that like as Christ was raised up 
from the dead by the glory of the Father, even so 
we also should walk in newness of life ; for if 
we have been planted together in the likeness of 
his death, we shall be also in the likeness of his 
resurrection.” ‘ ‘ Buried with him in baptism, where- 
in also ye are risen with him through the faith of 
the operation of God, who hath raised him from the 
dead. ” 


194 True Measures of Assurance . 

‘ ‘ When once the longsuffering of God waited 
in the days of Noah, while the ark was a prepar- 
ing, wherein few, that is, eight souls, were saved 
by water. The like figure whereunto, even bap- 
tism, doth also now save us (. . .) by the resur- 
rection of Jesus Christ.” 

Court — “It appears from this testimony that 
the burial and resurrection of Jesus, after a volun- 
tary death are prominent in baptism. The ‘mode,’ 
spoken of as ‘ aspersion ’ may go to the jury for 
what it is worth.” 

Or the answer may be in this form : — 

Christian — “We believe that which obtains in 
the church now is spiritual baptism ; and that water 
baptism is an outward sign of an inward grace.” 

Court — “Baptism ‘with the Holy Spirit’ will 
be taken under consideration, and fully discussed 
later, ‘ An outward sign of an inward grace, ’ 
is ‘ the speech of Ashdod,’ foreign to a positive 
institution not to be heard, or considered. The 
court is in doubt whether ‘ The Spirit itself’ testi- 
fies with Christian’s spirit to the same overt act.” 

The title is again clouded, and the inheritance 
jeopardized. 

Finally, the answer may appear as follows : — 

Christian — “Yes, I was baptized by one who 
went down with me into the water; and he bap- 
tized me ; and we both came up out of the water. 
It is a fact of personal knowledge.” 

Court — “ This seems to be definite and clear. 
Can ‘ the Spirit itself bear witness with ’ this testi- 
mony of Christian’s spirit? ” 


Genesis of Power . 


105 


Spirit — ‘ ‘And they went down both into the water, 
both Philip and the eunuch; and he baptized him. 
And when they were come up out of the water, 
the Spirit of the Lord caught aw T ay Philip, that 
the eunuch saw him no more.” 

Court — “ One thing remains to be established. 
Are you a child of God ? ” 

Christian — “ I mind the things of the Spirit. 1 
through the Spirit do mortify the deeds of the 
body. I am led by the Spirit of God which I re- 
ceived according to the promise, “ Repent and be 
baptized . . . and you shall receive the gift of 
the Holy Spirit.’ By this I am able to call God, 
my Father.” 

Court — “ Can the Spirit confirm this testi- 
mony? ” 

Spirit — “They that are after the flesh do mind 
the things of the flesh, but they that are after the 
Spirit, the things of the Spirit. . . . Now if any 
man have not the Spirit of Christ, he is none of 
his. ... For as many as are led by the Spirit of 
God, they are the sons of God. For ye have not 
received the spirit of bondage again to fear ; but ye 
have received the spirit of adoption, whereby we 
cry, Abba, Father.” 

Court — ‘ ‘ In reviewing and summing up the tes- 
timony, there was perfect harmony between the 
witnesses on the main proposition of passing from 
death to life ; also that this is confirmed by the love 
of the brethren, and this latter by the love of God 
made manifest by keeping his commandments. Of 
these, faith and repentance are mental acts known 


196 True Measures of Assurance . 

only in consciousness, which was found to concur 
with the testimony of the Spirit. Confession was 
an oral act in the presence of men, harmonizing 
also with the witness of the Spirit. The final 
answer on baptism agreed perfectly with the 
Spirit’s testimony ; which might have been antici- 
pated ; for all parties agree that immersion is 
Scriptural and valid. Some think aspersion will do as 
well : a point we are not now called upon to decide. 

“ The last point, the gift of the Spirit, was well 
sustained, and the case fully made out. The ver- 
dict of the jury must be ‘An heir of God, and 
joint heir with Christ.’ This will make assurance 
perfect, and give ample cause for rejoicing with 
‘joy unspeakable and full of glory.’ ” 

With this record thus established, registered in 
the Lamb’s Book of Life in the archives of 
heaven, who can doubt ! 

Here finally is a sure foundation, a solid basis, 
for that sustaining hope “which we have as an 
anchor of the soul, both sure and steadfast, and 
which entereth into that within the veil, whither 
the forerunner is for us entered.” 

Venerable elders and grave preachers have re- 
versed this order, resting Christianity on sentiment 
rather than reason, and that which involves “ the 
life that now is and that which is to come,” on 
vacillating, evanescent, and unreliable “ feelings,” 
rather than the Word of God “that liveth and 
abideth forever.” Truly “ The foolishness of God 
is wiser than men ; and the weakness of God is 
stronger than men.” 


Genesis of Power . 


197 


“ O, the depth of the riches, both of the wis- 
dom and the knowledge of God ! How unsearch- 
able are his judgmnts, and his ways past finding 
out ! ” 


198 The Office and Work of the Spirit . 


CHAPTER XVIII. 

THE OFFICE AND WORK OF THE SPIRIT. 

God, the Word, and the Spirit, in the Old Tes- 
ment Scriptures, sustain to each other the same 
relation of unity, so far as the infinite may be illus- 
trated by the finite, as man sustains to his word 
and to his spirit. The man is said to do that 
which he accomplishes by the power of his spirit 
acting through his words. In like manner, God, 
as the source or originating cause, by his Spirit, 
as the potential or efficient cause, through his 
Word, as the instrumental or executive cause, is 
said to have 44 created the heaven and the earth.” 
This distinction, however, is nowhere set out in 
definite terms in the Old Testament; nor is it 
given greater prominence, perhaps, than if the 
whole of creation and providence to the Christian 
era were referred to man as their author. It is 
said, 44 The Spirit of God moved upon the face of 
the waters ; ” also, 44 Not by might, nor by power, 
but by my Spirit, saith the Lord of hosts.” And 
of the Word it is said, 44 The Word was made flesh 
and dwelt among us.” Again, 44 Who is the 
image of the invisible God, the first-born of every 
creature ; for by him were all things created that 
are in heaven, and that are in earth, visible and in- 


Genesis of Power. 199 

visible ; all things were created by him, and 

for him.” 

The plurality of persons in the Godhead was not 
made particularly distinct in the Patriarchal and 
Jewish dispensations, probably because polythe- 
ism was universal in the nations around the Israel- 
ites, and such distinction might have given the idea 
of a plurality of Deities. The commands : “ Hear, 
O Israel ; The Lord our God is one Lord,” and 
“Thou shalt have no other gods before me,” 
guarded the monotheistic idea from every form of 
expression that intimated plurality even in unity. 
Nevertheless, there is enough written to make it 
apparent that the office and work of the Spirit, in 
reference to God on the one hand and the Word 
on the other, was similar to that of the spirit of 
a man in reference to himself and his word. 

It is admitted that this illustration fails in several 
particulars, especially in that man’s spirit has no 
creative energy; nevertheless, it is probably the 
best yet found. 

The Christian dispensation opens with the change 
of relationship of God, the Word of God, and 
the Spirit of God into that of Father, Son, and 
Holy Spirit, giving individuality to each, and 
personality also attested by the use of personal 
pronouns and the performance of duties, and the 
manifestation of characteristics by both the Son 
and the Spirit distinctively personal. 

This individuality is clearly defined and well 
sustained throughout the New Testament Scrip- 
tures ; nevertheless the unity is so well preserved 


200 The Office and Work of the Spirit. 

that an apostle could say, “that there is none 
other God but one.” And another, quoting the 
language of Jesus, says: “This is life eternal, 
that they might know thee, the only true God, 
and Jesus Christ, whom thou hast sent.” Again, 
“ He that hath seen me hath seen the Father.” 
And again, “I and my Father are one.” 

While Jesus was on earth the Holy Spirit did 
nothing of itself apart from him, except on a few 
occasions when it was imparted to others for par- 
ticular work assigned by him ; as in the case of 
his disciples when he sent them forth to proclaim 
the coming kingdom, and invested them with 
miraculous power; and on another occasion, “he 
breathed on them and saith unto them, Receive 
the Holy Spirit.” 

“ He that believeth on me, as the scripture hath said, out of 
his belly shall flow rivers of living water. 

“ (But thus spake he of the Spirit, which they that believe 
on him should receive : for the Holy Ghost was not yet given ; 
because that Jesus was not yet glorified. )” 

It was to be sent, in its official relation, from 
the Father after his ascension : “If ye love me,” 
said Jesus to his sorrowing disciples, “ keep my 
commandments ; and I will pray the Father, and 
he shall give you another Comforter, that he may 
abide with you forever ; even the Spirit of truth, 
whom the world cannot receive, because it seeth 
him not nor knoweth him ; but ye know him ; for 
he dwelleth with you, and shall be in you. I will 
not leave you comfortless ; I will come to you. ” 
Two points in this quotation should be carefully 
noted. 


201 


Genesis of Power. 

First, the Spirit of truth dwelt with them then 
m the person of Jesus, and should be in them after 
he should have been sent as the Comforter to abide 
with them forever. 

Second, the coming of the Comforter was equiv- 
alent to his coming : 44 I will come unto you.” 

The time and manner of sending this 4 4 Spirit of 
truth,” is specifically set forth by the Apostle 
Peter, in his sermon in Jerusalem on the first 
Pentecost after the resurrection. “This Jesus 
hath God raised up, whereof we all are witnesses. 
Therefore being by the right hand of God ex- 
alted, and having received of the Father the prom- 
ise of the Holy Spirit, he hath shed forth this, 
which ye now see and hear.” 

The following Scriptures set forth the office and 
duties of the Spirit : 1st. To testify of Jesus. 
2nd. To reprove (convince) the world of sin, of 
righteousness, and of judgment. 3rd. To com- 
fort saints. 44 When the Comforter is come, whom 
I will send unto you from the Father, even the 
Spirit of truth, which proceedeth from the Father, 
he shall testify of me . . . Howbeit when he, the 
Spirit of truth, is come, he will guide you into all 
truth ; for he shall not speak of himself, but 
whatsoever he shall hear, that shall he speak ; and 
he will show you things to come. He shall glorify 
me ; for he shall receive of mine and shall show it unto 
you. All things that the Father hath are mine ; 
therefore said I, that he shall take of mine and 
shall show it unto you.” 

The purpose of his mission to the world is set 


202 The Office and Work of the Spirit. 


forth in this quotation : — “ Nevertheless I tell you 
the truth ; it is expedient for you that I go away ; 
for if I go not away, the Comforter will not come 
unto you ; but if I depart I will send him unto 
you. And when he is come he will convince the 
world of sin, and of righteousness, and of judg- 
ment ; of sin, because they believe not on me ; of 
righteousness, because I go to my Father, and ye 
see. me no more; of judgment, because the prince 
of this world is judged.” 

For the child of God it is said : 6 ‘ The Com- 
forter, which is the Holy Spirit, whom the Father 
will send in my name, he shall teach you all things, 
and bring all things to your remembrance, whatso- 
ever I have said unto you.” Also, “Hereby know 
we that we dwell in him, and he in us, because he 
hath given us of his Spirit.” 

We know we have the Spirit dwelling in us by 
its fruits, which are “ love, joy, peace, longsuffer- 
ing, gentleness, goodness, faith, meekness, tem- 
perance ; against such there is no law.” 

It will be observed that the Spirit does not use 
his own language — speak of himself— but what he 
hears, that he speaks. He glorifies Jesus in taking 
his language and showing it to them — making 
them understand it. Thus his work of comforting 
saints will consist largely in bringing to their minds 
what Jesus said, and causing them to understand it. 
So the apostle reasons : “We received, not the 
spirit of the world, but the Spirit which is of God ; 
that we might know the things that are freely 
given to us of God ; which things also we speak, 


203 


Genesis of Power . 

not in words which man’s wisdom teacheth, but 
which the Spirit teacheth ; comparing spiritual 
things with spiritual. Now the natural man re- 
ceived not the things of the Spirit of God ; for 
they are foolishness to him : and he cannot know 
them, because they are spiritually judged. But 
he that is spiritual judgeth all things, and he 
himself is judged of no man.” If, for “ comparing 
spiritual things with spiritual,” we substitute the 
marginal reading, the clause will read thus : 
“ Which things also we speak, not in words which 
man’s wisdom teacheth, but which the Spirit 
teacheth ; interpreting spiritual things to spiritual 
men.” 

In the light of this general outline, the several 
manifestations of the Spirit as they occur in the 
Scriptures, may be examined with profit. 

This may be conveniently done by a classification, 
arranging them under four heads : 

First, the impartation of the Spirit by Jesus be- 
fore his ascension. 

Second, the baptism of the Spirit by Jesus 
after his ascension. 

Third, the spiritual gifts by which the party re- 
ceiving them could work miracles in attestation of 
the Gospel. 

Fourth, the gift of the Holy Spirit as the Com- 
forter. 

Under the first heading, the only case on record 
is that given by John, the beloved disciple. It was 
after the resurrection. “Jesus therefore said to 
them again, Peace be unto you : as the Father 


204 The Office and Work of the Spirit. 

hath sent me, even so send I you. And when he 
had said this, he breathed on them, and saith unto 
them, Receive ye the Holy Spirit : whosesoever 
sins ye forgive they are forgiven unto them ; 
whosesoever sins ye retain, they are retained.” 
Preparatory to sending them forth as the Father 
had sent him, he pronounced and repeated that 
benediction without which their powers would he 
paralyzed and their labors futile : “ Peace be unto 
you.” 

After the commission, he said, as he breathed on 
them, “ Receive the Holy Spirit;” thus investing 
them with authority to declare the terms on which 
sins should be pardoned or retained on earth, with 
the assurance that their acts should be ratified in 
heaven. This was an entirely safe procedure, since 
having received the Spirit of truth they could not 
err. 

No man or set of men should presume to enact 
rules and regulations for the Church of God until 
he is very sure that he has heard the voice and felt 
the breath of Jesus investing him with plenary 
authority ; and he should be able also to convince 
others of this investment by “ signs and wonders, 
and with divers miracles, and gifts of the Holy 
Spirit ; ” as did those who heard him. 

Poor, impotent man, stilted by his fellows, cuts 
such capers on earth as make demons blush. 

The baptism of the Spirit has given rise to such 
diversity of doctrine, that it demands more than a 
passing notice. It is agreed on all hands that 
there is “ope Lord, one faith, one baptism, and 




Genesis of Power, 


205 


one God and Father of all,” that there cannot he 
two baptisms any more than there can be two Gods. 
If there is in our day a baptism of the Spirit (not 
by, or by authority of, but in, by pouring or other- 
wise) , then there is no baptism of water but if 
there is a baptism of water, then there is no bap- 
tism of the Spirit. And all the sophistry ever 
invented cannot change these alternatives nor 
break their force. 

The Friends hold to the baptism of the Spirit, 
and consistently reject entirely water baptism. 
This does such violence to the simple, unmistakable 
teaching of the Word, that others who wish to re- 
tain Spirit baptism, try to reconcile their conscience 
to the Scripture, or the Scripture to their con- 
science by speaking of water baptism as an “ outer 
sign , or a 4 ‘ seal ” of the baptism within ; or as 
“ coming in the place of circumcision,” a pledge of 
relationship in the family of God ; for which, and 
all similar subterfuges, it is needless to say, there 
is not a word of authority either in Revelation 
or reason. 

The baptism of the Spirit first appears as a 
prophecy, then as a promise, afterward as an ac- 
complished fact: as prophecy by Joel and by 
John the Baptist. The former, quoted by an in- 
spired apostle and applied directly to the descent of 
the Holy Spirit on the day of Pentecost, says : 
“And it shall come to pass in the last days, saith 
God, I will pour out of my Spirit upon all flesh ; 
and your sons and your daughters shall prophesy 
and your young men shall see visions, and your old 


200 The Office and Work of the Spirit. 

men shall dream dreams : . . . And it shall come 
to pass, that whosoever shall call on the name of 
the Lord shall he saved.” 

The latter said to the multitudes on the hanks of 
Jordan: “I indeed baptize you with water unto 
repentance : hut he that cometh after me is mightier 
than I, whose shoes I am not worthy to hear ; he 
shall baptize you with the Holy Spirit, and with 
fire.” 

As a promise by Jesus reported by Luke, first 
in his Gospel : “And behold, I send the promise 
of my Father upon you : but tarry ye in the city 
of Jerusalem, until ye be endued with power from 
on high.” And again in Acts of Apostles ; he 
“ being assembled together with them, commanded 
them that they should not depart from Jerusalem, 
but wait for the promise of the Father, which, saitli 
he, ye have heard of me. For John truly bap- 
tized with water, but ye shall be baptized with the 
Holy Spirit not many days hence.” 

The Apostle John also gives, and repeats, the 
promise in the language of Jesus several times: 
“But when the Comforter is come whom I will 
send unto you from the Father, even the Spirit of 
truth, which proceedeth from the Father, he shall 
testify of me.” 

That the prophecy was fulfilled, and the promise 
performed on the day of Pentecost, is established 
by the following Scriptures : “ And when the day 
of Pentecost was fully come, they were all with 
one accord in one place. And suddenly there 
came a sound from heaven, as of a rushing, mighty 


Genesis of Power . 


20? 


wind, and it filled all the house where they were 
sitting. And there appeared unto them cloven 
tongues like as of fire, and it sat upon each of them. 
And they were all filled with the Holy Spirit, and 
began to speak with other tongues, as the Spirit 
gave them utterance.” 

Peter testified on this occasion that this was the 
fulfillment of the prophecy of Joel. Jesus couples 
the baptism of the Holy Spirit prophesied by John 
the Baptist, with the promise of the Father ; Peter 
then shows that the promise was performed on the 
day of Pentecost: “This Jesus hath God raised 
up, whereof we all are witnesses. Therefore, be- 
ing by the right hand of God exalted, and having 
received of the Father the promise of the Holy 
Spirit, he hath shed forth this, which ye now see 
and hear.” 

If a prophecy be once fulfilled, or a promise per- 
formed, a repetition is not claimed nor looked for. 
As reasonably might a son claim a gift of his father 
every day in the year because he had promised the 
gift at a certain time and fulfilled it, as for men to 
claim that God shall fulfill again the prophecy or 
perform again the promise of a baptism of the Spirit. 
Besides, there is no occasion to justify it. It was 
for a particular purpose. The disciples asked him, 
“Lord, wilt thou at this time restore again the 
kingdom to Israel ? ” He informed them that the 
Father had the times for establishing the kingdom 
in his own power: “But ye shall receive power 
after that the Holy Spirit is come upon you : and 
ye shall be witnesses unto me, both in Jerusalem, 


208 The Office and Work of the Spirit . 


and in all Judea, and in Samaria, and unto tlie 
uttermost parts of the earth.” 

The baptism of the Spirit was the investment of 
power for the establishment of a kingdom over 
which Jesus was to be King, after his coronation 
in heaven, a fact to which they by the Spirit were 
to testify, as they did on the day of Pentecost : 

4 4 Therefore let all the house of Israel know as- 
suredly, that God hath made that same Jesus 
whom ye have crucified, both Lord and Christ.” 

The Spirit 44 came from heaven,” which was 
necessary to testify to what had taken place in 
heaven; hence the apostles 44 began to speak as 
the Spirit gave them utterance.” 

The extraordinary events preceding Pentecost 
required an exhibition of power wonderful as that of 
a baptism of the Spirit. Jesus had been by man 
on earth rejected, tried, condemned, ‘crucified, and 
buried ; God in heaven had raised him from the 
dead, received him up into heaven and crowned 
him 44 King of kings, and Lord of lords.” 

His kingdom on earth was not organized nor his 
authority recognized. His disciples were waiting 
for power. This must come as Spirit ; for with- 
out Spirit there is no power ; and to be plenary, to 
bind on earth and in heaven, it must be overwhelm- 
ing. Thus, then, did God pour out of his Spirit, 

4 4 and it filled all the house where they were sit- 
ting ;” constituting a baptism, truly by pouring, 
but a pouring that filled the place were they were, 
enveloping and completely immersing them. 

The form of the act in this place, however, is 


Genesis of Power . 


209 


unimportant, except as to the primary meaning of 
the original Greek word ; for the radical idea here, 
doubtless, is fullness, completeness, the investment 
of the subjects with ample authority and plenary 
power. This was elegantly accomplished by the 
baptism of the Spirit, which has nothing to do 
with “the form of doctrine,” representing the 
death, burial, and resurrection of Jesus Christ, 
which the penitent believer is required to obey. 

Peter received the keys, in the plural, implying 
that there were more doors than one to open. This 
might have been inferred also from the saying of 
Jesus: “Ye shall be my witnesses both . . . 

in Judaea and Samaria, and unto the uttermost 
parts of the earth.” This latter expression would 
evidently include the Gentiles not represented in 
Jerusalem on the day of Pentecost. 

The kingdom must also be opened to the Gen- 
tiles. This was accomplished by Peter at the house 
of Cornelius, as reported by Luke : “ While Peter 

yet spake tliese words, the Holy Spirit fell on 
them which heard the word. And they of the 
circumcision which believed, were astonished, as 
many as came with Peter, because that on the Gen- 
tiles also was poured out the gift of the Holy 
Spirit ; for they heard them speak with tongues, 
and magnify God. Then answered Peter, Can any 
man forbid water, that these should not be bap- 
tized, which have received the Holy Spirit as well 
as we ? and he commanded them to be baptized in 
the name of the Lord.” 

This is interpreted directly as the matter of the 


210 The Office and Work of the Spirit. 

prophecy of John and the promise of Christ, 
and is coupled with the baptism on Pentecost by 
the remark that “ the Holy Spirit fell on them, as 
on us at the beginning.” 

That this Spiritual baptism is not the * ‘ one bap- 
tism” in the Great Commission, “ Go ye therefore 
and make disciples of all the nations, baptizing 
them in the name of the Father and of the Son and of 
the Holy Spirit,” is evident ; for after the Spirit had 
been poured out upon them, Peter asked, Who can 
forbid water? and commanded them to be baptized. 

In making his defence before the brethren in 
Jerusalem for eating with the uncircumcised, he 
says : “ And as I began to speak, the Holy Spirit 
fell on ^hem, as on us at the beginning. Then 
remembered I the word of the Lord, how that he 
said, John indeed baptized with water; but ye 
shall be baptized with the Holy Spirit. Foras- 
much then as God gave them like gifts as he did 
unto us, who believed on the Lord Jesus Christ ; 
what was I, that I could withstand God? ” 

Christians were never baptized with fire. When 
baptized with the Holy Spirit, they spake with 
other tongues as the Spirit gave them utterance. 
This was the case at each of the only two baptisms 
of the Spirit on record ; and these are doubtless 
two parts of the same baptism, the first for the 
Jew, the second for the Gentile ; for Peter says : 
“ The Holy Spirit fell on them as on us at the be- 
ginning.” 

Thus ended, so far as the record shows, the bap- 
tism of the Spirit ; nor does the Christian suffer 


211 


Genesis of Tower. 

loss thereby; for he has that which is infinitely 
better in the ‘ 4 gift of the Holy Spirit,” the Com- 
forter, to abide with him forever. “ Know ye not 
that ye are the temple of God, and that the Spirit 
of God dwelleth in you ? ” 

Lest the monotheistic idea should be marred, and 
the unity of the Church jeopardized, by the “ di- 
versities of gifts”, the apostle reminds them that 
it is ‘ 6 the same Spirit . . . the same Lord . . • 
and the same God who worketh all in all,” and adds : 
“ But the manifestation of the Spirit is given to 
every man to profit withal,” i.e . 9 it is given to each 
for the benefit of all. 

He then enumerates the following spiritual gifts : 
“For to one is given by the Spirit the word of 
wisdom, to another, the word of knowledge . . . 
faith ; . . . the gifts of healing ; . . . the working 
of miracles ; . . . prophecy ; . . . discerning of 
spirits ; . . . divers kinds of tongues ; . . . the 
interpretation of tongues.” To which may be 
added that peculiar gift never conferred by the im- 
position of hands, so far as the record shows, rais- 
ing the dead, as by Paul, in the case of Eutycus, 

Peter in the case of Tabitha. 

The necessity of the unity of the Church is ele- 
gantly shown in the relation of the several mem- 
bers of the body, closing with the enumeration of 
some of the ordinary continuing gifts, necessary to 
preserve the unity of the Spirit in the bond “of 
peace.” “ Now ye are the body of Christ, and 
members in particular, And God hath set some in 
the church, first apostles, secondarily prophets, 
thirdly teachers.” 


212 


Spiritual Gifts . 


CHAPTER XIX. 

SPIRITUAL GIFTS, AND THE GIFT OF THE HOLY 
SPIRIT. 

The proposition and tlie proof by which it is es- 
tablished as true, must be alike. The resurrec- 
tion of Jesus was a miraculous fact, accomplished 
by the Spirit of God. Its truth must be estab- 
lished by miraculous testimony furnished by the 
Spirit. Also, to set up and establish a spiritual 
kingdom on earth, but not of “this world,” re- 
quired spiritual testimony of extraordinary kind. 

A human institution could be sustained by hu- 
man testimony ; a divine institution must be sus- 
tained by divine testimony. “ Wherefore he saith, 
when he ascended on high, he led captivity captive, 
and gave gifts unto men. ” The prophecy quoted 
has “ received gifts for men.” This latter con- 
templates the act as between the Father and the Son : 
the former, as between the Son and men. These 
gifts were conferred in their entirety at Jerusalem 
on the day of Pentecost and subsequently at the 
house of Cornelius, the Centurion, in the baptism 
of the Spirit. They may be conveniently divided 
for discussion into two classes : 

First, “Spiritual gifts;” of which the Holy 
Spirit is the giver and the power to work miracles 
the thing given. 


213 


Genesis of Power, 

Second, 44 The gift of the Holy Spirit of which 
God is the giver and the Holy Spirit, in its double 
office of convicting sinners and comforting saints, 
the thing given. 

An apostle says of the first class: “Now con- 
cerning spiritual gifts, brethren, I would not have 
you ignorant.” He reminds them of their former 
worship of 44 dumb idols,” wdiose demoniacal priests 
anathematized Jesus ; and lets them know that the 
first, greatest, and best spiritual gift is that without 
which “no man can say, Jesus is Lord.” Jesus 
said of the Spirit of truth, “which proceedeth 
from the Father, he shall testify of me.” And the 
Spirit said by the mouth of Peter : 4 4 That God 
hath made that same Jesus whom ye have crucified, 
both Lord and Christ.” 

“ When therefore the Lord knew how the Pharisees had heard 
that Jesus made and baptized more disciples than John, 
(Though Jesus himself baptized not, but his disciples,) He 
left Judea.” 

After the central truth of the Messiahship, ever 
to be kept prominent, these spiritual gifts were 
limited to those on whom the Spirit was poured in 
Jerusalem, and at the house of Cornelius, and those 
upon whom the apostles laid their hands for the 
purpose of conferring a spiritual gift. 

All the apostles, including Paul, possessed these 
gifts, no doubt, in the fullest measure. Those upon 
whom they conferred them by imposition of hands, 
received partial gifts, some one, and some another : 

4 4 The self-same Spirit dividing to each one sever- 
ally even as he will.” It would seem that even the 


214 


Spiritual Gifts. 

apostles could not choose what gift they would con- 
fer by laying on of hands, the Spirit determining 
that matter as it pleased him. Nevertheless the 
apostle exhorted the Corinthians to “ earnestly de- 
sire the best gifts.” 

Speaking with tongues seems to have been most 
desired. And the zeal on the part of many to 
appear in this particular gift, led to disorder, re- 
buked by the apostle, who reminded them that : 
“ The spirits of the prophets are subject to the 
prophets; for God is not a God of confusion, but 
of peace, as in all the churches of the saints.” 

These gifts were not conferred on any man for 
his own sake, or his personal benefit. They often 
brought trouble on him who exercised them ; as on 
John and Peter for healing the lame man at the 
beautiful gate of the temple ; and on Paul and 
Silas at Philippi for casting out a spirit of divina- 
tion ; and other examples needless to recite. 

This might have been anticipated, since these 
gifts, exercised, were testimony to “ the unlearned 
and unbelieving.” 

“In the law it is written, With other tongues 
and other lips will I speak unto this people ; and 
yet for all that will they not hear me, saith the 
Lord. Wherefore tongues,” and all these gifts 
evidently, “ are for a sign, not to them that believe 
but to them that believe not.” 

Nor could they be turned to individual account 
for personal profit, nor the power to confer them 
by the imposition of hands be purchased with 
money. 


Genesis of Power. 


215 


Simon Magus, after his conversion, yielded for 
a time to the spirit of avarice which returned and 
took possession of him when he saw in the line of 
his former occupation the magnificent opportunity, 
as he supposed, of realizing a fortune in this busi- 
ness : “And when Simon saw that through lay- 
ing on of the apostles’ hands the Holy Spirit was 
given, he offered them money, saying, Give me 
also this power, that on whomsoever I lay hands, 
he may receive the Holy Spirit. But Peter said 
unto him, Thy money perish with thee, because 
thou hast thought that the gift of God may be 
purchased with money. Thou hast neither part nor 
lot in this matter.” 

The matter here spoken of was the power to 
give the Holy Spirit by the imposition of hands ; a 
power limited to those who received the baptism 
of the Spirit, and to Paul, who received his com- 
mission and power from Jesus in person after his 
coronation. 

After his resurrection, and immediately before 
his ascension, Jesus said to the apostles whom he 
had commissioned, to tarry in Jerusalem until bap- 
tized with the Holy Spirit, and then they should 
be his witnesses unto the uttermost parts of the 
earth. 

Thus quailfied, the twelve and the disciples with 
them established the kingdom, “and they went 
forth, and preached everywhere, the Lord working 
with them, and confirming the word with signs 
following,” and they sustained it by demonstrations 
of the Spirit and power : “ God also bearing them 


216 


Spiritual Gifts . 


witness, both with signs and wonders, and with 
divers miracles, and distributions of the Holy 
Spirit, according to his ow T n will.” 

These spiritual gifts were limited in time to the 
completion of the Gospel. Important as they 
were to the early teachers in confirming the Word, 
the time would come when they would no longer 
be necessary. 

They took rank below faith, hope, and love, 
which should abide while they should be done 
away: “Whether there be prophecies, they shall 
be done away ; whether there be tongues, they 
shall cease ; . . .For we know in part, and proph- 
ecy in part : but when that which is perfect is 
come, that which is in part shall be done away.” 
When the kingdom was fully established and de- 
veloped, and the Gospel was “perfect,” that v ex- 
traordinary testimony was no longer necessary, and 
ceased with the age immediately following that of 
the apostles. When the perfected Gospel became 
the power of God for salvation, all partial powers 
ceased, and there remained for all men alike, who 
will accept them through the Gospel, the only es- 
sentials spiritually to the life that now is and that 
which is to come : Faith in God’s Word, hope of 
immortality, and love to God and man. 

The fourth and last division is to the Christian 
the most interesting and important. This is the 
emphatic declaration made by the Spirit in its 
plenary manifestation on the day of Pentecost. 
“The gift of the Holy Spirit” to dwell as a 
Guest with the spirit of man ! 


Genesis of Power . 


217 


“Then Peter said unto them, Repent, and be baptized every- 
one of you in the name of Jesus Christ for the remission of 
sins, and ye shall receive the gift of the Holy Ghost.” 

What condescension on the part of God ! ! What 
honor and exaltation of the creature ! ! ! 

The repeated promise of Jesus was thus to he 
consummated in all coming time. 44 I will pray the 
Father,” said Jesus, when about to leave his dis- 
ciples, “ and he shall give you another Comforter, 
that he may abide with you forever; even the 
Spirit of truth; ... he dwelleth with you, and 
shall be in you. I will not leave you comfortless ; 
I will come to you again.” 44 If a man love me, 
he will keep my words ; and my Father will love 
him, and and we will come unto him, and make our 
abode with him.” Paul, the apostle to the Gentiles, 
says to the Christians in Corinth : 4 4 Know ye 

not that ye are the temple of God, and that the 
Spirit of God dwelleth in you ? . . . the temple 
of God is holy, which temple ye are.” 

How far superior, how infinitely better, is this 
“gift of the Holy Spirit,” to dwell with the saint 
forever, than a 44 baptism of the Spirit,” which is 
once only and but for a moment ; then ceases for- 
, ever? or 44 Spiritual gifts,” which were testimony 
used by those who possessed them, often at the 
peril of their lives, to confirm the word and con- 
vince the skeptical ? For they were not for the 
believing, but for them that believed not. 

Both the 44 baptism of the Spirit,” and 44 Spiritual 
gifts ” were partial in distribution, specific in pur- 
pose, and limited in time. 


218 


Spiritual Gifts. 

However necessary, even indispensable, at the 
time, in the hands of those upon whom they were 
conferred, and for the establishment of the king- 
dom ; the time soon came when that which was per- 
fect came— the Gospel in its fullness ; then that 
which was in part ceased, became no longer needed. 
These partial and temporary manifestations gave 
place to the general and permanent indwelling of 
the Holy Guest. 

Christians should not mourn their absence ; but 
rather rejoice that neither the times nor any 
occasion demands them. As well be sad over the 
loss of a nickel or a copper while in possession of 
tons of coined gold from an inexhaustible mint ; or 
grieve for the grain that was planted or the pri- 
mordial leaves that fell off, with the full granaries of 
earth at command to supply bread. The wealth of 
the Christian is infinite, his treasures inexhaustible. 
“ Therefore let no man glory in men ; for all things 
are yours ; whether Paul, or Apollos, or Cephas, 
or the world, or life, or death, or things present, 
or things to come ; all are yours ; and ye are 
Christ’s; and Christ is God’s.” 

The word guest appropriately expresses the rela- 
tion of the Holy Spirit to the spirit of the Chris- 
tian. It is to be regretted that it has lost its 
significance in this connection by being transformed 
into the ghoulish w T ord ghost , the pronouncing of 
which excites in the youthful mind, ideas of appa- 
ritions, evil spirits, and hobgoblins. 

Mr. Webster defines “ Ghost, the spirit, the soul 
of a deceased person.” The latter is its current 


Genesis of Power . 


219 


acceptation. Wliat the connection of such an idea 
with the Comforter abiding in the saint, that he 
should be called a “ Holy Ghost,” is not apparent, 
unless it has grown out of a careless corruption of 
Guest into Ghost. 

A guest is one who dwells with another on terms 
of intimacy. The respect and attention shown a 
guest, is generally determined by his rank ; if he 
is an equal he is treated as such, if a superior, he 
is treated with greater deference, and is generally 
more highly honored ; and appropriately so ; for 
we expect a guest to share our joys, divide our sor- 
rows, and in each, to aid us with his counsel and 
advice. The more noble, wise, and good he is, the 
fuller the comfort, the better the advice, and the 
richer the blessing from his association. 

In all lands and among all peoples, whether civ- 
ilized or savage, the right of hospitality has been 
held sacred. None so barbarous as to treat a guest 
rudely. The courtesies must, however, be recipro- 
cal. The guest must not assume authority in the 
house of his host, nor thrust his counsel, unsolicited, 
on him. Thus may two dwell together in peace 
and harmony, blessed in the relation according to 
the character and the rank of the parties. Jesus 
said: “If a man love me, he will keep my 
words, and my Father will love him, and we will 
come unto him, and make our abode with him.” 
Love and obedience, two established “words” (in- 
stitutions) are the conditions upon which God will 
love the saint ; and the two will come to be his 
guests perpetually. Christians organized — “built 


220 


Spiritual Gifts . 


upon the foundation of apostles and prophets, 
Jesus Christ himself being the chief corner-stone” 
— are said to be “ for a habitation of God through 
the Spirit.” “ Ye are the temple of the living 
God : as God hath said, I will dwell in them, and 
walk in them ; and I will be their God, and they 
shall be my people. . . . And I will be a Father 
to you, and ye shall be my sons and daughters, 
saith the Lord Almighty.” 

The relation is most intimate, the conditions to 
the saint most exalting, the terms most endearing. 
The Christian has nothing to commend him to such 
favor but that purity of soul which he has received 
as a gracious gift “ in obeying the truth.” A living 
faith, a loving heart, “ a meek and contrite 
spirit” are the graces that secure for him this 
honor. 

To entertain, under the roof, an earthly monarch 
on a journey, is esteemed an honor limited to one 
in a million, and once in a life-time, and to be ever 
after referred to as a most fortunate event, though 
wholly for the convenience and pleasure of the 
sovereign. This, in comparison, sinks into utter in- 
significance in the light of the infinite honor of the 
humblest Christian whose privilege it is to entertain 
in his body as a temple of God, the Father and 
the Son, King of kings and Lord of lords, through 
the Holy Spirit, abiding with him forever. Such 
guests, infinite in love and compassion, wisdom 
and goodness, are able to advise in trials, counsel 
in difficulties, comfort in afflictions, divide our sor- 
rows, and double and sweeten the joys of life. 


Genesis of Power . 


221 


The Spirit as a guest is most courteous ; never 
usurping authority, notwithstanding his rank and 
dignity, over him with whom he dwells, dictating 
what he shall, or shall not do ; nor thrusting his 
advice, or comfort on him when he is neither ask- 
ing nor desiring it. But politely waiting, ever 
ready to counsel and comfort by bringing to his 
mind what Jesus said appropriate to the present 
temptation or distress. “ Ask,” said Jesus, “and 
ye shall receive, that your joy may be full.” What 
this Holy Guest may do is clearly pointed out by 
Jesus : “ The Comforter, which is the Holy Spirit, 
whom the Father will send in my name, he shall 
teach you all things, and bring all things to your 
remembrance, whatsoever I have said unto you.” 
The “ all things ” to be taught, as well as those 
to be brought to remembrance, are contained in the 
Bible. “ Seeing that his divine power hath granted 
unto us all things that pertain unto life and godli- 
ness, through the knowledge of him who called us 
by his own glory and virtue.” And again : “ All 

scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, 
for instruction in righteousness ; that the man of 
God may be perfect, thoroughly furnished unto all 
good works.” 

The Spirit has no need to speak of himself, 
since he can, in his teaching and comforting, “ take 
the things ” (words) of Jesus, “ and show them to 
you” (make you understand them). 

This is the highest consideration for studying 
the Scriptures, under the guidance of the Holy 


222 


Spiritual Gifts . 

Spirit, that he may “ teach us all things ; ” and for 
treasuring their words up in our minds, that he 
may bring to our “remembrance” what Jesus has 
said. How can the Spirit of truth teach one who 
will not stud}^? «r how can he bring to remem- 
brance that which has never been learned? A 
Christian cannot fully enjoy either the instruction 
of the Spirit, or the consolations of the Gospel, 
unless he will apply his mind to knowledge and 
make himself familiar with the Scriptures. In this 
way may he best “ grow in grace, and in the 
knowledge of our Lord Jesus Christ.” 

In no other way can he so joyfully realize that 
he is “ sealed with that Holy Spirit of promise.” 
“ Now he who established us with you in Christ, 
and hath anointed us is God; who hath also 
sealed us, and given the earnest of the Spirit in 
our hearts.” 

The Christian should, therefore, ever treat that 
Holy Guest with tender regard, marked attention, 
and highest honor; in all things giving him the 
pre-eminence. He will never leave the humblest 
saint unless neglected or discourteously treated by 
him. In such case he will depart not in wrath, 
but in sadness. Hence the injunction : “Grieve 
not the Holy Spirit of God, whereby ye are sealed 
unto the day of redemption .” And again, the 
apostle, contemplating the Spirit as a burning zeal 
for God, says : “ Quench not the Spirit.” 

The zeal of love for the salvation of the world, 
should burn in every Christian’s heart ; for mighty 
things are to be accomplished by the Holy Spirit 


Genesis of Power . 


223 


through the Gospel. Wherefore the apostle says 
to the Ephesian brethren : — ‘ 4 For this cause I bow 
my knees unto the Father of our Lord Jesus Christ, 
of whom the whole family in heaven and earth is 
named, that He would grant you, according to the 
riches of His glory, to be strengthened with might 
by his Spirit in the inner man ; that Christ may 
dwell in your hearts by faith ; that ye being rooted 
and grounded in love, may be able to comprehend 
with all saints what is the breadth, and length, and 
depth, and height ; and to know the love of Christ, 
which passeth knowledge, that ye might be filled 
with all the fullness of God. 

“Now unto him that is able to do exceeding 
abundantly above all that we ask or think, accord- 
ing to the power that worketh in us, unto him be 
glory in the church by Christ Jesus throughout all 
ages, world without end. Amen.” 


224 


Christian Union . 


CHAPTER XX. 

CHRISTIAN UNION. 

‘ 1 The Gospel is the power of God for salvation 
io every one that believes it.” The Spirit is the 
potential energy in the Gospel which was com- 
mitted to men, under God, in the great commission, 
“ Go ye into all the world and preach the Gospel 
to every creature.” This leaves not a square inch 
of earth’s surface upon which an angel might stand, 
nor a single creature to whom he would dare to 
preach the Gospel. 

So jealously are the rights of God’s children 
guarded, and the authority and honor of Christ in 
this commission sustained, that to the question of 
Saul of Tarsus, “ Lord, what wilt thou have me to 
do?” Jesus declined to preach the Gospel, but 
said, after informing him that he had appeared to 
him for a specific purpose — “ to make thee a minis- 
ter and a witness” — “Arise and go into the city 
and it shall be told thee what thou must do.” 

To Christians with whom Jesus promised to be 
“ always, even unto the end of the world,” is this 
mighty work committed. Individually they are 
“the temple of God,” — “a habitation of God 
through the Spirit.” Collectively, they constitute 
“the church of the living God, the pillar and 
ground of the truth.” 


Genesis of Power . 


225 


The Apostle Paul says to the Corinthians : 
“ Now ye are the body of Christ, and members in 
particular.” And to the Ephesians, he says : 
“ For we are members of his body, of his flesh, 
and of his bones.” To the Colossians : “And 
he is the head of the body, the church.” 

The Apostle Peter, writing to the “ elect,” says : 
“Ye also, as lively stokes are built up a spiritual 
house, an holy priesthood, to offer up spiritual sac- 
rifices, acceptable to God by Jesus Christ.” 

The spirit dwells in the body, and uses the 
members thereof to execute its will. In like man- 
ner, the Holy Spirit, dwells in the body of Christ, 
the church, and uses its members to accomplish its 
will. This, as we have seen from the plane of 
human thought, is specifically to convict sinners 
and comfort saints. 

But in the last analysis and highest generaliza- 
tion, viewed from the plane of divine purpose, it is 
heavenward — “Glory to God in the highest;” 
and earthward — ‘ ‘ That the world may believe that 
thou hast sent me.” Hence, to the shepherds in 
the field, keeping watch over their flocks by night, 
the angel of the Lord appeared, and the glory of the 
Lord shone round about them: — “And the angel 
said unto them, Fear not, for behold, I bring you 
good tidings of great joy, which shall be to all 
people. For unto you is born this day, in the city 
of David, a Saviour, who is Christ the Lord. . . . 
And suddenly there was with the angel a multitude 
of the heavenly host, praising God and saying, 


226 


Christian Union. 


Glory to God in the highest, and on earth peace, 
good will amongst men.” 

If a royal personage should arrive in the country 
from a distant kingdom or empire, the question 
would be common, 44 What has he come for?” 

Presumably, it would be matter of importance 
according to the rank and dignity of the visitor. 
The angelic messenger announced in effect that the 
Son of God, at whose name every knee shall bow, 
of things in heaven, on earth, and under the earth, 
had made his advent into our world. Promptly 
the question rises, 4 4 What matter of such import- 
ance as to bring so distinguished a visitor ? ” Many 
guesses, shrewd, and otherwise, might be made, 
but none on earth could know ; for the counsel 
which sent him was in the bosom of the Father in 
heaven. 

There was, however, and is, in the light of 
reason, but one matter within the range of possi- 
ble knowledge, that would justify such a mission. 
Appropriately, therefore a multitude of the heavenly 
host said or sang: 4 4 Glory to God in the high- 
est. ” This alone of all possible purposes could 
justify such condescension, such sacrifice. That 
glory coupled itself with love divine : — > 4 For God 
so loved the world, that he gave his only begotten 
Son, that whosoever believeth in him should not 
perish, but have everlasting life.” And the Son 
came to glorify the Father. 

How may God be glorified? The wisdom of 
earth could not have answered this question. 
Therefore the same celestial host gave the answer : 


Genesis of Power . 


227 


“ Peace on earth and good will amongst men.” 

Not the peace of the grave, still, and cold, and 
lifeless ; nor the peace of child’s-play, if you will 
let me alone I will let you alone ; but the peace of 
benevolence, of brotherhood, based on the new 
commandment, “ that you love one another.” 

To glorify God, in this sense, is different from 
either worshipping, or serving him. 

The former is done by meditation, praj^er, sing- 
ing, praise, and devotion. It has an element, not 
perhaps of selfishness in a bad sense, but of self- 
enjoyment, making it to that extent selfish, and 
reducing it below the highest grade of Christian 
grace and perfection. 

The latter is shown in feeding the hungry, cloth- 
ing the naked, educating the ignorant, ministering 
to the sick, and generally doing good to the needy. 

‘ ‘ Inasmuch as ye have done it unto one of the 
least of these my brethren, ye have done it unto 
me.” ‘ ‘ And whosoever shall give to drink unto one 
of these little ones, a cup of cold water only, in the 
name of a disciple, verily I say unto you, he shall 
in no wise lose his reward.” From this every feat- 
ure of selfishness is removed, except it be that 
purest and sweetest of all joy, the pleasure of do- 
ing good. 

Even these things, when accomplished, constitute 
nothing more than doing duty. Both worship and 
service pertain to earth and time ; and however 
necessary they may be to the divine life and spirit- 
ual growth, they must take position below that 
which rises to heaven and passes into eternity. To 


228 


Christian L r n ion . 


glorify God is therefore that element of duty 
which takes precedence of every other. 

Peace ! without which earth is an aceldama, and 
heaven would lose all its charms. It is one of 
the fruits of the Spirit. “ Blessed are the peace- 
makers ; for they shall be called the children of 
God.” Jesus is the “ Prince of Peace.” He who 
glorifies God by producing “ peace on earth and 
good will amongst men,” attains the highest point 
of excellence in the divine life. 

There are in the churches those who worship 
God devoutly, but never serve him by ministering 
to the wants of the needy, nor glorify him by 
making peace. 

Others serve him with great liberality of effort, 
contributing freely of their time, energy, and 
means, who worship only by proxy. They neither 
pray nor praise, nor give their hearts in sincere de- 
votion. Others again, both worship and serve, 
but never glorify him. Fervent in devotion, and 
full of good works, they yield to an unruly tongue, 
producing discord, marring peace, and dishonoring 
their profession. 

It is the well-balanced Christian who, with equal 
devotion, energy, and zeal, worships, serves, and 
glorifies God. 

This is, then, the first and best argument for 
Christian union : “ Glory to God in the highest.” 

The second is found in the Lord’s prayer, 
recorded in the seventeenth chapter of the Gospel 
by John. The analysis of this unique and wonder- 


Genesis of Power , 229 

ful petition, shows unity of thought in diversity of 
objects. 

1st. Himself as the object: — “And now, O 
Father, glorify thou me with thine own self, with 
the glory which I had with thee before the world 
was.” 

2nd. His apostles : — “ I pray for them ; I pray 
not for the world, but for them whom thou hast 
given me. ... Holy Father, keep through thine 
own name those whom thou hast given me, that 
they may be one, as we are.” 

How strange ! He asked not for them long life, 
nor health, nor wealth, nor any of the physical 
blessings of this life ; not even that the Father 
would “ take them out of the world,” away from 
the anxiety and suffering of the present state, to 
the peace of heaven and the joys of immortality ; 
but what was of infinite concern to humanity, simply 
“ that they be one, as we are.” Truly he prayed 
as never man prayed ! 

3d. All Christians in all ages : — “ Neither pray 
I for these alone ; but for them also who shall be- 
lieve on me through their word ; that they all may 
be one ; as thou, Father, art in me, and I in thee, 
that they also may be one in us.” 

None of the good things that minister to the 
body are in this petition, not so much as a request 
that he would keep them from the evil one ; only 
“ that they all may be one.” Appropriately there- 
fore, the apostle beseeches the brethren at Ephesus 
to ‘ ‘ walk worthy of the vocation wherewith ye are 
called, with all lowliness and meekness, with long- 


230 


Christian Union. 


'Suffering, forbearing one another in love ; endeav- 
oring to keep the unity of the spirit in the bond of 
peace.” 

Have sinners no interest in this intercessory 
prayer? Will the philanthropic mind and loving 
heart of the blessed Jesus wholly neglect the 
prodigal sons and daughters who have wandered 
away from a Father’s love and are wasting their 
patrimony in foolish and unprofitable living ? Nay, 
verily. Though they have not sought it, he asks 
for them the richest blessing they are capable of 
receiving ; namely, that they might believe that 
Jesus is the Christ, the Son of God ; and that be- 
lieving they might have life through his name. 

4th. The world: — “Neither pray I for these 
alone ; but for them also who shall believe on me 
through their word ; that they all may be one ; 
as thou, Father, art in me, and I in thee, that they 
also may be one in us ; that the world may believe 
that thou hast sent me. And the glory which thou 
gavest me, I have given them ; that they may be 
one, even as we are one ; I in them, and thou in 
me, that they may be made perfect in one ; and 
that the world may know that thou has sent me, 
and hast loved them as thou hast loved me.” 

The highest and strongest reason ever given for 
the union of Christians, next to glorifying God, 
is — “that the world may believe,” emphasized 
in the next sentence — “that the world may know 
that thou hast sent me.” 

This is asking the Father to bring into requisi- 
tion all reserved forces to accomplish the purpose 


Genesis of Power . 231 

of his mission to earth so far as man is concerned, 
that he might secure eternal life: — “All things 
are possible,” said Jesus, “ to him that believeth.” 
And, “ He that believeth on me hath everlasting 
life.” “And this is life eternal, that they might 
know thee, the only true God, and Jesus Christ, 
whom thou hast sent.” 

These two arguments ought to be conclusive to 
every pure mind and pious heart of the absolute 
necessity of the union of all God’s children in 
faith and practice. The glory of God, as an- 
nounced by the angels at the advent of Jesus on 
earth ; and the conversion of the world as prayed 
for by him immediately preceding his departure, 
depend on this union. The reunion of the Father 
and the Son, the unity of the apostles and the one- 
ness of all who should believe, culminate in the 
one grand purpose: — “that the world may be- 
lieve ; ” “that the world may know.” All else that 
may be said or done, can only have reference to 
carrying out these two grand ultimate purposes in 
detail. 

“A new commandment,” said Jesus to his dis- 
ciples, “ I give unto you, that ye love one another ; 
as I have loved you, that ye also love one another. 
By this shall all men know that ye are my dis- 
ciples if ye have love one to another.” “If a 
man say, I love God, and hateth his brother, he 
is a liar.” And so the world judges, refusing to 
accept the gospel of peace, because discord and 
confusion, division and strife, reign amongst the 
disciples of the “Lord of Peace.” 


232 


Christian Union . 


Division is a leading characteristic of Satanic 
power ; and next to ignorance, most ruinous in its 
consequences. They are indeed reciprocal, ignor- 
ance producing division, and division fostering 
ignorance. Men do not differ about that which 
they perfectly understand. Truth is a unit ; and 
seen in the clear light of accurate knowledge can 
never appear distorted or double. 

The progress of general education in the last 
half of the nineteenth century, partly through the 
common-school system, and partly on account of 
better methods, has carried the masses of men, in 
arts, science, and literature, to a higher plane and 
purer light. This in its reaction has revealed 
the objectionable points in current theology, the 
weakness and wickedness of division. It has also 
demonstrated to the wise and good the necessity of 
union. 

It might have been anticipated that Christians 
would cease to follow in their prayers, the model, 
“thy kingdom come,” given by Jesus to his dis- 
ciples before the kingdom was established, and 
learn to pray as did their divine Master in the 
kingdom, “that they may all be one, that the 
world may believe.” 

Thus praying, it is not surprising that several 
of the leading denominations in the United States 
are agitating the question of union, making ad- 
vances and reciprocating courtesies looking to more 
amicable relations. The pernicious results of parti- 
san spirit in missionary work abroad, first, perhaps, 
directed attention to the folly of preaching love 


Genesis of Power, 


233 


and peace to the heathen, while the missionaries 
were manifesting toward each other, if not hatred, 
at least an ungenerous disposition, and intense 
opposition amounting in some cases, almost to 
hostile conflict. Millions of dollars have been 
worse than wasted abroad in missionary enter- 
prise by opposing denominations whose missiona- 
ries, few in number and poorly equipped, were able 
to accomplish but little ; and in some cases, what 
they did was so leavened with party spirit, that for 
future work on a broad Christian basis, wholly free 
from sectarian influence, it would be better they 
had not gone. 

It is hardly possible that the strangers to whom 
the gospel of peace is sent can understand that 
these divisions, one and all, arise out of, and rest 
not upon matters set forth in the Scriptures, but 
upon traditions and theological dogmas which have 
usurped the place of the word of God and made it 
practically void.* 

* The Constantinople Platform. — In the New York Ob- 
server , of December 23, we find a very interesting piece of his- 
tory in connection with foreign missions. Here it is, as intro- 
duced by the Observer: 

“ We have recently had placed in our hands the following 
characteristic letter by the late Rev. Dr. Goodell, of Constanti- 
nople. It was written to Rev. Simeon II. Calhoun, D. D., of 
Beyrout, in July, 1846, on the occasion of the organization of 
the first evangelical church in Turkey, the circumstances of 
which are detailed in the memoirs of Dr. Goodell : 

“ My Dear Brother : — The native brethren asked ns to prepare them a 
basis for a church according to the Bible form. So we all laid aside our Con, 
gregationalism, our Presbyterianism, our Lutheranism and every other Um 
we had ever known anything about, and went straight to the New Testa- 
ment and got Paul to help us. He, by the way, though perhaps vou will 
hardly believe it, never saw the Cambridge Platform, or the Saybrook, or the 
Westminster Confession of Faith, or the Augsburg Confession. With Paul’s 
help we got on remarkably well, and were perfectly harmonious, for when- 
ever we were in any doubt we asked counsel of him, and so ended the matter. 


234 


Christian Union. 


The Pundita Kamabai, an East Indian lady now 
visiting in the United States, recently uttered sen- 
timents which some of our theological teachers and 
doctors of divinity might study with profit. 

< ‘ I do not profess to be of any particular denomi- 
nation ; for I would go back to India simply as a 
Christian. To my mind it appears that the New 
Testament, and especially the words of our Saviour, 
are a sufficiently elaborate creed. ... I believe 
. . . that there is but one church, and that all who 
acknowledge Jesus as their Saviour are members 
of that church, . . . and I pray earnestly that 
God may grant me the grace to be a seeker and 
follower of truth and a doer of his will. In Bos- 
ton they said I was a Unitarian ; I told them I was 
not. Neither am I a Trinitarian. I do not under- 
stand those modern inventions at all. I am sim- 
ply a Christian , and the New Testament teaches 
me my religion .” 

If every one in these United States who ap- 
proves of the last two sentences, w T hich I have 
emphasized, will adopt and put them in practice, 
Christian union will be an accomplished fact ; and 
it will only remain to adjust financial details and 


And what is very remarkable is, that on reading it over, when it was finished, 
every Congregationalist brother thought it was the very perfection of Con- 
gregationalism, and every Presbyterian brother found in it the whole end and 
essence of Presbyterianism. The fact is, the Bible is a very wonderful 
book, and those who follow it are sure to go right. Would that all the 
churches in America would lay aside all the "old platforms and confessions 
and take the Constantinople basis, and call themselves the evangelical churches 
of America, and thus drop forever all the discussions about isms. 

“The brethren are pleased with what we have proposed, and this week we 
organize a church in Constantinople upon the foundation of the apostles and 
prophets, Jesus Christ himself being the chief corner stone. . . . 

Your brother forever. 

W. Gqodell.” 

“ To Rev. S. H. Calhoun, Beyrout. 

Received July 29, 1846. 


Genesis of Power . 235 

distribute church property for the good of the 
whole. 

While the “Revs.” and 44 Divines,” wise in worldly 
lore and proud in heart, are in solemn council, 
gravely deliberating on terms of union, appointing 
committees to discuss what of the human rubbish 
which constitutes the differentia of the several 
4 4 denominations ” may be given up and what must 
be retained ; God sends this stranger to rebuke the 
insolence and stupidity that would compromise the 
word of God to save a party, by stating in the 
simplicity of her faith, and the fervor of her love, 
the terms in a single sentence, the only possible 
terms of Christian union. 44 Iam simply a Chris- 
tian, and the New Testament teaches me my re- 
ligion.” 

From missionary fields, where the curse of 
division is enabling Satan to neutralize the labors of 
one party by the opposition of another, attention 
turns to this favored land to find that the 44 fields 
are white already to harvest,” not for want of 
laborers, else we would 4 4 pray therefore the Lord 
of the harvest, that he would send forth laborers 
unto his harvest ; ” but because the harvesters have 
chosen every one his own method, “falling out 
by the way,” and thrusting not only their sickles 
into each other, but employing all the instruments 
of modern invention against each other to the neg- 
lect of the Lord’s harvest. “A house divided 
against itself cannot stand.” Therefore pray we 
that they 44 may be one,” that they may “ love 
one another.” 


236 


Christian Union . 


While ignorance is the primary cause and prolific 
source of division, it is evident also that “ the 
lust of the flesh, and the lust of the eyes, and the 
pride of life,” with the Devil behind as a whip- 
per-in, have much to do with the fearful apos- 
tasy, wide-spread and deep-rooted in almost every 
community, poisoning the heart and crippling the 
energies of every one that would promote ‘ 6 peace 
on earth, and good will amongst men.” 

Marshalled under many hostile banners, Protest- 
antism, to say nothing of Papalism and Patriarch- 
ism, have had their hosts contending earnestly, not 
“for the faith once delivered to the saints,” but 
for the shibboleths of party and creeds of human 
origin. Church politics and policies, human doc- 
trines and ordinances, party names and philosophies, 
are the apples of discord, the prolific germs whence 
have sprung every noxious weed and every hurtful 
beast in the vineyard of the lord. Precedent to 
union these must be extirpated, utterly destroyed. 
Opinions and theories based thereon, must give 
place to the simple facts of the Gospel : faith rising 
above speculation must rest on the word which 
‘ ‘ liveth and abideth forever ; ” forms and cere- 
monies must be subservient to a new life and 
holy living ; a profession of godliness must in- 
clude the spirit and power thereof. Neglecting 
these, men have “ turned away from the truth of 
Christ unto fables.” 

The kingdom of heaven suffers violence at the 
hands of its friends. But the time of better 
things is at hand, % Hope points to better counsel. 


Genesis of Power. 237 

The inquiry has gone forth : How shall this 
malady of division be healed? How shall this 
fearful paralysis be removed, which has so com- 
pletely enervated the body of Christ, his mystical 
body — the church, of which he is the head, and the 
Holy Spirit is the heart, the life, and the power? 

Between God’s truth and man’s error there ought 
to be, there can be, no compromise: 44 Yea, let 
God be true, but every man a liar.” The only 
possible hope of destroying sects and healing the 
breaches made by sectarianism, is by replacing the 
venerable dogmas, finished formulas of faith, cher- 
ished creeds, and the partisan names which they 
consecrate, by the living oracles and the dear 
name, Christian, accepted and loved and borne 
by the 4 4 whole family in heaven and earth.” 

Who, of God’s children, among the confused, 
distracted, and struggling parties in Christendom, is 
equal to the demand and ready for the sacrifice ? 

The union when effected, must be by individuals 
— Christians ; by churches, never. Christian union 
is both desirable and practical ; church union is 
neither ; therefore the disciples of Christ may con- 
sistently labor and pray for the former ; the latter 
is the Utopia of sectarian folly. 


238 


Practical Christian Union . 


CHAPTER XXI. 

PRACTICAL CHRISTIAN UNION. 

“It is good,” says an apostle, “ to be zealously 
affected always in a good tiling.” But zeal, when 
blinded by ignorance and obstinate through bigotry, 
is opposed to change and an enemy to progress. 
The Israelites were manifesting such zeal when the 
Apostle Paul wrote to the saints at Rome : 

“ My heart’s desire and prayer to God for Is- 
rael is, that they might be saved ; for I bear them 
record that they have a zeal for God, but not ac- 
cording to knowledge. For they, being igno- 
rant of God’s righteousness, and going about to es- 
tablish their own righteousness, have not sub- 
mitted themselves unto the righteousness of God.” 

The Jews were not singular in this respect. It is 
true of any sect. Whoever has a theory or sys- 
tem of his own, whether invented or adopted, will 
have neither taste nor temper for studying an- 
other, whether human or divine. 

By “ God’s righteousness ” is evidently meant 
God’s scheme or plan of making men righteous 
through justification by faith in Christ. Now this 
is precisely the thing the Jews w T ere ignorant of. 
They had their system of making men righteous — 
a venerable one indeed, and of high authority — 
but wholly inadequate through the weakness of the 


Genesis of Power . 


239 


flesh. This had been conclusively and severely 
demonstrated through the ages past ; yet they shut 
their eyes and stopped their ears and hardened 
their hearts against the better plan. 

Persistent in their inconsiderate obstinacy and 
blind zeal, they would maintain each his own sys- 
tem, even against God’s system. This was their 
error, and it would be well for the world had it died 
with them. But it has survived even to this day ; 
and it is now being repeated by a large part of 
Christendom with little less blind and unreasoning 
zeal than that manifested by Israel. 

If the apostle were living to-day, he might ap- 
ply the same language, not perhaps in reference to 
the same theological point, yet appropriately and 
truthfully to any one of a score of sects: 44 I 
bear them record that they have a zeal for God, 
but not according to knowledge.” 

They are ignorant of God’s system of justifi- 
cation, and striving to establish and sustain their 
own against opposing systems, and therefore they 
can not submit themselves to God’s plan of salva- 
tion. 

There is not a religious party in the land, that is 
not employing its means and taxing its energies to 
sustain under a distinctive name, its own system 
of righteousness, or peculiar theory. of justification, 
to the neglect, and in some cases, repudiation of 
the divine scheme. 

For the differentia of such party, or that which 
distinguishes it from another and from “God’s 
righteousness,” and which generally and appropri- 


240 Practical Christian Union . 

ately gives it its characteristic name, there is not 
in the Bible a single sentence or word to justify 
or sustain it, any more than there is for the name 
“Baptist” for the church of God, or the dogma 
of justification “ by faith alone.” 

The present age should be chary of censure 
against those Hebrews in whom the apostle expressed 
such interest. Verily they left a bad example ; 
but Christians are following it with such accuracy 
of detail as to bar reproach. 

If the oracle of Chilli ngworth, “ the Bible, 
and the Bible alone, is the religion of Protestants,” 
were as scrupulously followed in practice as it has 
been cordially approved in sentiment, there would 
be no occasion for dissertations on Christian union. 
The Bible- is accepted by all ; the Bible alone by few. 

The New Testament makes Christians. It can- 
not make anything else. The Bible with some- 
thing else makes, first a Christian, then something 
else ; if indeed it does not make something else 
first. The name of that which is added over and 
above what the Bible made, and the party to which 
the person shall go, will depend wholly upon the 
additional theological formula used. 

To illustrate, take three representative preachers 
of forty years’ standing in any three parties, and 
learn from themselves the result and product of 
their labors. 

It may be convenient to select an Episcopalian 
with his Bible, Nicene creed and catechism ; a 
Baptist with his Bible and confession of faith, 
and a Christian with his Bible alone. 


Genesis of Power. 


241 


Ask the Episcopal preacher : Did you ever in 
your forty years’ teaching produce a Baptist ? He 
will probably answer with a sneer, No ! I taught 
them Christianity and made Episcopalians of them. 

Ask the Baptist : Did you ever produce in your 
ministry an Episcopalian? He will be not less 
prompt and emphatic in his answer : I converted 
men to Christianity, then made Baptists of them 
without exception. 

The question to the Christian preacher, did you 
at any time in your ministry produce an Epis- 
copalian or a Baptist? will be answered promptly 
in the negative. 

Nevertheless, these venerable men will admit, 
each that the converts of the other will be saved. 
Where then is the harm? Much every way. First, 
the party spirit, intense in proportion to illiteracy, 
diminishes the fervor of that brotherly love which 
should characterize all Christians. It overtaxes 
them financially to support rival institutions, and 
wastes the talents and learning of two, three, or 
even five preachers in a village or town where one 
could do better work than they all do. 

Next, the Church of God is scandalized by these 
divisions ; its powers are paralyzed, and its finan- 
ces squandered in rival buildings vieing with each 
other in ornaments and organs, galleries, pews, 
paintings, etc., etc. 

Finally, these addenda prevent union of Chris- 
tians “ that the world may believe.” In a thousand 
arguments, this one is as the meridian sun in 
majesty and glory to the twinkling stars of night. 


242 Practical Christian Union. 

Jesus himself on the most solemn occasion and in 
the most impressive prayer, gave utterance to the 
sentiment that the union and communion of all 
Christians in one God, through one redeemer, and 
by one Holy Spirit, is a condition precedent to the 
conversion of the world ; and all the oracles and ordi- 
nances of earth and heaven can never make, “peace 
on earth, and good will amongst men” more im- 
portant in fact — more imperative on all Christians. 

Commit to the flames all these catechisms and 
creeds, confessions, and disciplines of human ori- 
gin and human authority, and the systems of 
theology built upon them ; and to oblivion the 
partisan names by which they have been known, 
and the “whole family on earth and in heaven,” 
will stand together on “the Bible, the Bible 
alone” under the single name, Christian. May 
God, our Father, hasten this consummation ! Will 
not every pious heart respond, Amen? 

The altar, the priest, and the victim form the 
radical conception in all religions ; so the creed, 
the confession, and the discipline are radical in the 
Christian church. To know any church organiza- 
tion, therefore, it is only necessary to know its 
creed, the basis of its faith ; its confession, the 
measure of its hope ; and its discipline, the form 
of its government. 

Of all the creeds ever framed, or enunciated on 
earth, that of the church of God is the most 
unique and wonderful. It is at once the shortest 
and longest creed ever uttered or written. “Jesus 

is the Christ, the son or the living God.” A 

1 * 


Genesis of Power. 


243 


mother can teach it to her child in five minutes, 
word for word in order before it can distinguish 
between good and evil. In its scope and signifi- 
cance it involves wisdom above the capacity of 
finite mind to comprehend, “ into which the angels 
desire to look.” In its form and efficacy for salva- 
tion it is fully comprehended in the humblest heart ; 
in its amplitude of thought and power, it spans 
all time and embraces an eternity past and to come. 

This being true, the Bible is true ; for he in- 
dorsed it. If it be not true, there is no truth in 
the universe worth knowing — no heaven to gain, 
no hell to shun, no immortality, man is a brute, 
death — an eternal sleep — ends all. 

It comes with sanctions such as no other creed 
has or can have. “Believe on the Lord Jesus 
Christ and thou shalt be saved.” “ He that be- 
lieveth and is baptized shall be saved ; but he that 
believeth not, shall be damned.” It is possible, 
no doubt, to believe all the creeds ever framed by 
man each as a whole, and not be saved ; certainly 
it is not said by any authority which man is bound 
to respect, that if he believe them he shall be 
saved ; he may possibly disbelieve them, one and 
all, and not be damned. 

This creed of heaven comes in the investure 
of authority, bearing the insignia of omnipotence, 
and the sanctions of salvation and condemnation. 
All human creeds bear the sign-manual of their 
authors, without authority, impotent, destitute 
of sanctions, except to put the recusant out of the 
organization. 


244 Practical Christian Union. 

Look, for example, at the Nicene, perhaps the 
oldest, and in some respects, the best creed of hu- 
man origin — if anything good can be predicated 
of things whose fruits are only evil, and that con- 
tinually. It is cumbersome in form, weak in ex- 
pression, and false in fact. Lest men should be 
deceived and induced to substitute it for the divine 
creed, and to build thereon, Satan was permitted to 
impress upon it his insignia of falsehood in the 
vital point relating to Jesus — “the only Son of 
God;” “the only begotten of the Father.” The 
latter is grandly true : the former grossly false. 
“Wherefore come out from among them, and be 
ye separate ; . . . and I will receive you, and will 
be a Father unto you, and ye shall be my sons 
and daughters, saith the Lord Almighty.” 

N o man nor set of men has made nor can make 
a creed of a dozen words, not taken directly from 
the Bible, to which all Christians will subscribe, 
and upon which a union of all the 4 ‘ sons and 
daughters” of the Almighty is possible. 

The characteristics of the divine creed are not 
as wonderful as its history is peculiar. It links it- 
self with J esus from his conception ; for the angel 
Gabriel said to Mary, his mother, “ Hail, thou that 
art highly favored, the Lord is with thee : . . . 
therefore also that holy thing which shall be born 
of thee, shall be called the Son of God.” This 
was not authoritative as the basis of a system, but 
the announcement by a celestial messenger of a fact 
that could not have been known on earth, and join- 
ing the name Jesus with the salvation of his people. 


Genesis of Power . 


245 


“And Jesus, when he was baptized, went up 
straightway out of the water : and lo, the heavens 
were opened unto him, and he saw the Spirit of 
God, descending like a dove, and lighting upon 
him : and lo, a voice from heaven, saying, This is 
my beloved Son, in whom I am well pleased.” 
The creed is uttered in substance by the divine 
Father in this public recognition by voice and Spirit, 
immediately after this act of obedience. 

But it was not until that grandest of all convo- 
cations, for the grandest of all purposes — to trans- 
fer authority from the law and the prophets to 
Christ — on the mount of transfiguration, where 
were assembled John, James, and Peter, repre- 
sentatives of earth ; and Moses, and Elias, of the 
unseen world ; and Jesus standing in the midst, 
that the clearest recognition of Messiahship and 
the fullest investiture of power were given : 4 ‘ Be- 

hold, a bright cloud overshadowed them : and be- 
hold a voice out of the cloud, which said, This 
is my beloved Son, in whom I am well pleased : 
hear ye him.” 

The importance of the declaration is shown by 
the repetition, in the same words, of what he had 
said at the Jordan, with the addition of the invest- 
iture of authority, “ Hear ye him.” 

When Jesus asked his disciples, “Whom do 
men say that I, the son of man, am? ... Peter 
answered and said, Thou art the Christ, the Son 
of the living God.” A blessing followed the 
first enunciation by human lips of this heaven-de- 
scended creed: “Blessed art thou, Simon Bar- 


246 Practical Christian Union. 

jona : for flesh and blood hath not revealed it 
unto thee, but my Father who is in heaven.” 

The needed caution also was added, lest Peter 
should claim to have invented or discovered it. 

“ Upon this rock,” not Peter, but this sublime 
truth, “ I will build my church : and the gates of 
hell shall not prevail against it.” No other creed 
can claim this honored distinction of having “ my 
church,” the church of Christ built upon it ; nor 
can any other claim that the organization built 
upon it shall be proof against death. 

The grandest and best of human products must 
share the fate of their authors. The historic plains 
of the past are white with the bleaching skeletons 
of many churches once flourishing over nations 
and kingdoms in the three divisions of the Eastern 
hemisphere ; but whose place in church history is 
only indicated by that which is inscribed upon a 
tombstone — the origin, the name, the differential 
tenets, the death. 

That such is to be the fate of all existing organi- 
zations built upon human creeds, and bearing 
partisan names, is demonstrated by the fact that 
several have died out within the present century, 
and others are waning to final extinction. 

The apostle to the Gentiles says of the Gospel, 
which, according to his definition, contains the 
creed: “I neither received it of man, neither 
was I taught it, but by the revelation of Jesus 
Christ.” 

It came, therefore, directly from God, twice ut- 
tered, and w r as given to the Jews by Peter j and 


247 


Genesis of Power . 

directly from Jesus after liis ascension and corona- 
tion, and was given to the Gentiles by Paul. No 
apostle, either separately or collectively with his 
compeers, ever made a creed, or indorsed one 
made on earth, so far as the record shows. 

The confession should be measured by the creed. 
It should be neither more nor less, longer nor 
shorter. One should confess all that he believes, 
and nothing more than he believes : hence, the 
Eunuch said : “I believe that Jesus Christ is the 
Son of God.” The apostle speaks also of “Christ 
Jesus, who before Pontius Pilate witnessed a good 
confession.” 

The value of a confession depends upon the 
authority which demands it, and the promise 
coupled with it. This confession is sustained by 
apostolic authority, and it promises salvation. “ The 
word is nigh thee,” says the apostle, “ even in thy 
mouth and in thy heart : that is, the word of faith 
which we preach ; that if thou shalt confess with 
thy mouth the Lord Jesus, and shalt believe in 
thine heart that God hath raised him from the dead, 
thou shalt be saved.” 

Confession without faith would be of no value, 
but sustained by a faith involving all the affections 
of the heart, it has promise of eternal life. Hence, 
Jesus says : “Whosoever shall confess me before 
men, him shall the Son of man also confess before 
the angels of God.” 

No confession of human origin comes with such 
authority or such promises. The first paragraph 
in a revised confession of a “branch” of one of 


248 


Practiced Christian Union . 


the leading “ denominations,” reads as follows: 
“We believe in one God — Father, Son, and Holy 
Ghost, of the same essence and equal in power.” 
The word essence is not in the Bible ; besides, its 
ambiguity is suggestive of peppermint and essen- 
tial oils. 

While it is said of Jesus that he “ thought it not 
robbery to be equal with God;” yet he said “I 
go unto the Father : for my Father is greater than 
I.” Now, if it should be discovered that the 
Father is greater in power, then there would be a 
flat contradiction between that leading article of 
faith and an emphatic declaration of Jesus. 

It may be Repeated that no synod, association, 
nor council, however devout, learned, and wise, 
can formulate a creed or confession composed of a 
score of words upon which the union of God’s 
children is possible. 

The discipline of the church of God is, if possible, 
more unique, admirable, and surprising than either 
the creed or the confession. It consists of a single 
mandatory word with its appropriate subject and 
object, which are the same: “That ye love one 
another.” All else are precepts directive of duty. 
A lawyer asked this question : “ Master, which is 

the great commandment in the law? Jesus said 
unto him, Thou shalt love .the Lord thy God 
with all thy heart, and with all thy soul, and with 
all thy mind. This is the first and great command- 
ment. And the second is like unto it, Thou shalt 
love thy neighbor as thyself. On these two com- 
mandments hang all the law and the prophets.” 


Genesis of Power . 


249 


“A new commandment I give unto you,” said 
Jesus to his disciples, “ that ye love one another; 
as I have loved you, that ye also love one another. 
By this shall all men know that ye are my dis- 
ciples, if ye have love one to another.” Again, 
he emphasizes it, not only as new, but distinctively 
his own, by repeating it : “ This is my command- 
ment, that ye love one another as I have loved 
you. Greater love hath no man than this, that 
a man lay down his life for his friends. Ye are 
my friends, if ye do whatsoever I command you.” 

This is the only law Jesus ever enacted or au- 
thorized to be enacted for his kingdom. 

How then can a church be governed, it is gravely 
asked, for under that law an unruly member can 
not be punished? True, there is no punishment in 
the Kingdom of Peace. An important reason for 
embracing Christianity and entering the church is 
to escape punishment here and hereafter. There 
can be no punishment in the church of God. It is 
written: “Touch not mine anointed, and do my 
prophets no harm.” If a man or angel lay his finger 
.on a Christian in wrath or do him violence, God 
will hold him to strictest account for it. 

, As an heir of God, and joint heir with Christ, 
he is the freest being in this universe. “ If the 
Son therefore shall make you free, ye shall be free 
indeed.” Of the elect it is said: “Ye are a 
chosen generation, a royal priesthood, an holy na- 
tion, a peculiar people.” And again : He who 
“hath anointed us is God, who hath also sealed 
us, and given the earnest of the Spirit in our 


250 Practical Christian Union. 

hearts.*' Since, then, Jesus Christ, in whom is all 
authority in heaven and earth, “hath made us kings 
and priests unto God and his Father;” no man 
nor set of men has the right to enact laws to pun- 
ish a Christian in the kingdom nor to put him out 
of it. 

When the rulers and citizens of the kingdom 
have exhausted the resources of love, guided by 
the spirit of truth, in preserving order and peace 
in the church, they are simply to withdraw the fel- 
lowship from any member who continues to walk 
disorderly. 

This is, as an apostle explains it, turning the 
unruly over t(5 Satan, that he may buffet them. 
Withdrawing the fellowship removes the protection 
of the divine government, and they go over into 
the world, where coercion and punishment properly 
belong. Here the civil magistrate, who is God’s 
minister for this very purpose, will attend to all 
needed restraint and punishment. 

A church trial is an unauthorized farce, gener- 
ally resulting in the repudiation, by the refractory, 
of the discipline authorizing and regulating it ; and 
if the parties are influential, a division of the 
church. 

Under the law of love no trial is necessary, and 
division is impossible. 

A congregation 4 4 built on the foundation of the 
apostles and prophets, Jesus Christ himself being 
the chief corner stone,” is a good beginning for 
union. 44 For other foundation can no man lay 
than that is laid, which is Jesus Christ.” 


Genesis of Power. 


251 


These scriptures are emphasized in the creed and 
confession, while the discipline recognizes in gov- 
ernment the authority alone of Jesus. 

SYNOPTICAL STATEMENT. 

1st. The creed: ‘ 4 Thou art the Christ, the 
Son of the living God.” 

2nd. The confession: “I believe that Jesus 
Christ is the Son of God.” 

3d. The discipline : “ That you love one another 
as I have loved you.” 

To these all Christians can subscribe without 
reservation or qualification. In such an organiza- 
tion Christian union is practical ; and if consum- 
mated the result would be “ Glory to God in the 
highest ; and on earth Peace, good will amongst 
men,” and the world would believe and be saved. 


252 


Common Ground . 


CHAPTER XXH. 

COMMON GROUND. 

“ Wisdom hath builded her house, she hath hewn out her 
seven pillars.” 

First, the foundation, “ which is Jesus Christ.” 

Then, the building of God, compacted together 
by the creed, the confession, and the discipline. 
Afterward, the pillars, perfect in number, firmly 
set on the foundation, and skilfully arranged for 
strength and beauty. 

These may be called, not inappropriately, from 
the apostle’s method of enumerating them, the 
pillars of Oneness. To the saints at Ephesus he 
writes: “I, therefore, the prisoner of the Lord, 
beseech you that you walk worthy of the voca- 
tion wherewith ye are called, with all lowliness 
and meekness, with longsuffering, forbearing one 
another in love ; endeavoring to keep the unity of 
the spirit in the bond of peace. There is one 
body, and one spirit, even as ye are called in one 
hope of your calling; one Lord, one faith, one 
baptism, one God and Father of all, who is above 
all, and through all, and in you all.” 

“ The unity of the spirit in the bond of peace,” 
kept by “ forbearing one another in love,” can 
only be maintained by recognizing these seven en- 
tities, one body, one spirit, one hope, one Lord, 
one faith, one baptism,^ one God and Father of all. 


Genesis of Power. 253 

It is but natural, therefore, that these should be 
made the points of attack by Satan and those who 
work with him in producing and sustaining division. 
Some select one pillar, giving it undue prominence 
by casting others in the shade as < ‘non-essential 
others choose another, making it the centre whence 
all else must be viewed ; thus destroying unity, di- 
minishing strength, marring beauty, and distorting 
the whole. 

Were it not sad it would be amusing to see, in 
the many articles and open letters on Christian 
union now appearing in some of the leading jour- 
nals, the tenacity with which each writer clings to 
the differential of his own party. Little is said in 
any of them about scriptural terms of union ; much 
about what each denomination must retain. It 
would be suicidal for the Baptists to give up their 
name. The Episcopalian cannot think of sacrificing 
his prelacy and his Nicene creed. Calvinism and 
Presbyterial rule are, with the Presbyterian, sine 
qua non. 

The Methodist comes with his Episcopacy and 
his latitudinarianism which accepts almost anything 
for doctrine and ordinances ; ready, if the former 
be received, to exchange the latter for anything 
within the range of orthodoxy. 

Independents of every order, Universalists, Ad- 
ventists, Sanctificationists, Unitarians, and a host of 
other parties, tedious to name, all admit the value 
and necessity of union, but the shibboleth of each 
must be pronounced by all and made part of the 
Gospel, as a condition precedent and absolute. 


254 


Common Ground . 


The persistent demand of each that his plan or 
opinion shall be respected, gives a show of reason 
for the taunt so common to him who mentions 
Christian union, 4 ‘Yes, if all will abandon their 
churches and come to yours ! ” These seem not to 
understand that the possessive pronouns, “ our,” 
“your” and “their,” never, in the Scriptures, 
immediately precede “ church that in such con- 
nection they are Satanic epithets ingeniously used 
to perpetuate division. 

The possessive, “ my” is used before “ church ” 
but once in the Bible ; and then most appropri- 
ately : “ Upon this rock, ” said Jesus, “ I will build 
my church.” 

If every one could realize the worthlessness of 
“ his” church, that is, of those peculiarities which 
distinguish it from others and make it appropriately 
“his,” he would be ready to abandon it, not for 
some other man’s church, but for “the church of 
the living God, the pillar and stay of the truth.” 

Many, appreciating the importance of Christian 
union, and discouraged by the conflicting views 
everywhere prevalent, persuade themselves that 
there is already a spiritual union of the “ invisi- 
ble ” church — a chimera born of an uneasy con- 
science in the presence of an unpleasant duty neg- 
lected. The Bible knows nothing of an invisible 
church. 

The only church known to the apostles was the 
“ church of God,” which is spoken of as a visible, 
practical, working organization. Such a church 
exists to-day and has existed ever since Jesus built 


Genesis of Power . 


255 


it upon tlie “ rock,” and said “the gates of hell 
shall not prevail against it.” Death has prevailed 
over all human organizations called churches of the 
first millennium of the Christian era ; but that es- 
tablished on the day of Pentecost has survived and 
will survive to the end of time. It can be known 
by its characteristics. 

1st. It must be on the right foundation : fact, 
not fancy ; principle, not opinion ; “ Jesus Chirst,” 
demonstrated to be the Son of God in his death, 
burial and resurrection. 

2nd. Organized upon the creed, confession, and 
discipline read in the New Testament. Upon these 
points, as shown in the preceding chapter all agree. 
It could not be otherwise ; for they are simple, 
scriptural statements of facts. 

3rd. One body: “As many as are led by the 
Spirit of God, they are the sons of God.” To the 
“ church of God which is at Corinth,” composed 
of them “ called saints,” the apostle sa}^s : “Now 
ye are the body of Christ and members in par- 
ticular.” Again : “ We are members of his body, 
of his flesh, and of his bones.” And again : “We 
being many are one body in Christ.” “Ye” and 
“we,” in these quotations, who compose the 
church, the body of Christ, the “one body,” are 
they who are led by the Spirit of God. These 
“ sons of God ” are they who are led by, 

4th. One Spirit. All agree that this is the 
Paraclete, the Holy Spirit, the Comforter, dwelling 
in every Christian, the Spirit of Christ animating 
the body of Christ — the church. “Because ye 


256 


Common Ground 


are sons, God hath sent forth the Spirit of his 
Son into your hearts, crying, Abba, Father.” 
44 Now, if any man have not the Spirit of Christ, 
he is none of his. ... But if the Spirit of him 
that raised up Jesus from the dead dwell in you, 
he that raised up Christ from the dead shall also 
quicken your mortal bodies by his Spirit that dwell- 
eth in you.” 

5th One hope. This is the hope “that maketh 
not ashamed ” — 4 4 which is Christ in you, the hope of 
glory” — 44 the hope of salvation.” This hope God 
hath established, 44 by the immutability of his coun- 
sel, confirmed by an oath, that by two immutable 
things, in which it was impossible for God to lie, 
we might have strong consolation, who have fled 
for refuge to lay hold upon the hope set before us : 
which hope we have as an anchor of the soul, both 
sure and steadfast, and which entereth into that 
within the veil.” 

6th. One Lord. The Apostle Peter says of 
Jesus Christ : 44 He is Lord of all.” God the Father 
said on the Mount of Transfiguration, 44 Hear him,” 
thus investing him with 44 all authority in heaven and 
on earth.” 

The apostle to the Gentiles speaks of the 
mighty power of God: 44 which he wrought in 
Christ, when he raised him from the dead, and set 
him at his own right hand in the heavenly places, 
far above all principality, and power, and might, 
and dominion, and every name that is named, not 
only in this world, but also in that which is to 
come; and hath put ^11 things under his feet, and 


Genesis of Poiver. 


257 


gave him to be the head over all things to the 
church, which is his body, the fulness of him that 
filleth all in all.” 

Over this pillar there should be no controversy. 
Whoever believes that Jesus is the Son of God 
ought not to deny that he is the son of man also ; 
and he that admits that he is the son of man, 
should not deny that he is also the Son of God ; 
both are emphatically stated and often repeated in 
the Scriptures ; and there is no discrepancy. 

Paul says again of the Gospel of God, “con- 
cerning his Son Jesus Christ our Lord, who was 
made of the seed of David according to the flesh ; 
and declared to be the Son of God with power 
according to the spirit of holiness, by the resurrec- 
tion from the dead.” 

7th. One faith. There was in the infancy of 
the church, faith as a spiritual gift, which was done 
away when that which was perfect came, leaving 
“one faith;” as the baptism of the Spirit and 
spiritual gifts ceased, leaving “one manifestation 
of the Spirit.” 

Whatever may be said about historical faith, sav- 
ing faith, faith of assurance, etc., it is evident 
that the Bible knows nothing of them. Great 
faith, little faith, and mutual faith, are biblical ex- 
pressions. James, the servant of God says : 
“Even so, faith without works is dead, being alone ; 

. . . for as a body without the spirit is dead, so 
faith without works is dead also.” 

The Apostle Paul speaks of ‘ ‘ faith that worketh 
by love ; ” also, “ Faith is the substance of things 


258 


Common Ground . 


hoped for, the evidence of things not seen.” What- 
ever the definition, and however qualified, one 
thing is agreed upon by all, that “ faith cometh 
by hearing, and hearing by the word of God.” 
This is evidently the faith of the kingdom. 

8th. One baptism. This is the rock on which the 
church has been rent and divided into opposing 
factions — Baptists and Pedobaptists. The word 
itself is a sort of nondescript. It is neither Eng- 
lish nor Sanscrit, Greek nor Latin; but a modifi- 
cation of the baptizo of the Greeks, the Latins 
using the same form. 

Under it have been arranged three baptisms — in 
water with faith, with water without faith, with 
the Spirit without water or faith. Hence, Chris- 
tian baptism has, according to the education of him 
who hears it, three distinct meanings : first, the 
dipping or immersion of a pentitent believer, 
upon his confession, in water; second, the sprink- 
ling or pouring water on a person, with or without 
faith ; third, the pouring of the Spirit upon the 
spirit of the person, independent of either faith or 
knowledge. 

In order to remove the ambiguity of the word 
baptize , it is necessary to determine from other 
sources the precise action commanded, and prac- 
ticed by the apostles and early Christians. 

It is conceded that the western or Roman churches 
practiced immersion until 1311 ; and the eastern 
or Greek churches continue to practice it to the 
present. 

The Church of England practiced it until the 


Genesis of Poiver . 


259 


reign of Henry VIII., 1530, and Baptists never 
liave recognized any substitute. 

The best scholarship of the present and past 
ages give dip, plunge, immerse, as the primary 
meanings of the Greek word baptidzo. Leading- 
biblical scholars and teachers of all denominations, 
from Martin Luther to Dean Stanley and Dr. 
Schaff, says that immersion was the original form. 
It is equally true that the Scriptures know nothing 
of infant baptism. Lexicographers, commentators, 
critics and historians agree substantially in these 
deductions and conclusions. 

Why, then, is there not harmony and union on 
this point ? Because some think a substitute for the 
original action will do quite as well. Suppose it 
does, so far as the salvation of the individual is con- 
cerned ; still, it is ruinous in dividing the church 
and preventing the world from believing. 

There is, however, common ground on this, as 
on every element of the Gospel entering into church 
organization and Christian practice. 

Let an example be submitted : A man thirty 
years old, of sound mind and good repute, believes 
with all his heart that Jesus is the Christ, repents 
of his sins, confesses with his mouth, before men, the 
Lord Jesus, and believes that God raised him from 
the dead ; and is by an ordained and duly author- 
ized administrator, led down into the water, and in 
the name of Jesns Christ immersed into the name of 
the Father, and of the Son, and of the Holy 
Spirit ; and coming up out of the water stands and 
prays, and receives “ gifts of the Holy Spirit,” ac- 


260 


Common Ground. 


cording to the promise made on the day of Pente- 
cost ; then let the question be put categorically ; 
Was that man baptized ? Every Protestant , Bible 
in hand, and “honor bright” will say, Yes. And 
the Catholic will say frankly, that was the original 
action. 

This is the baptism in which all can agree, and to 
which all can submit without violation of con- 
science or convictions. There is no other action or 
substitute for baptism in which all can agree. 
Here is common ground and the only possibility 
of union. The tendency of the age is in this di- 
rection. Imme rsionists, a feeble band, a mere 
handful in 1730, are now a mighty host, perhaps 
one and a half million immersed communicants in 
these United States. Who can name, of his personal 
knowledge, a single immersed Christian of sane 
mind who ever renounced his baptism as invalid 
in form, and received instead, at the hands of a 
Protestant minister, sprinkling, or pouring? Hun- 
dreds annually are repudiating aspersion, especially 
when performed in infancy at the will of another, 
for immersion as a voluntary act of obedience to a 
positive command. 

It is evidence of ignorance and characteristic of 
contracted views to squabble about water, much or 
little, as if merit or virtue was in it, whether 
sprinkled, poured, or dipped. The issue is one 
baptism for the sake of one church, “ that all men 
may know that ye are my disciples and “that 
the world may believe that thou hast sent me.” 

The gist of the baptismal question should be quite 


Genesis of Tower . 261 

as much for the union of Christians in 4 4 one 
body,” as for the consecration of the heart to the 
Lord in order to gain that 4 4 peace that passeth un- 
derstanding ” and the 44 joy unspeakable and full of 
glory.” The peculiarity of the ordinance 44 for 
obedience of the faith,” is its repulsiveness, even 
as the burial of the dead, of which it is, in part, 
the form ; and the brevity with which it may be 
performed, a single baptism occupying in the act 
less than half a minute. 

The poetic expression : 

“ If you in heart are circumcised, 

The act ’s a pleasing thing,” 

is not true. The act itself is not only not pleasing, 
it is disagreeable, repulsive. It is preceded by 
a voluntary surrender of life to the world, and 
by death to sin ; then to be buried with Christ by 
baptism in water, shut out from the world, is a test 
of faith which some cannot bear. It is the line of 
demarkation between the kingdoms of this world 
and “the kingdom of God’s dear Son,” which 
thousands refuse to cross. It is a proper test at the 
threshold 44 for obedience of the faith among all na- 
tions, for his name’s sake.” 

9th. One God and Father of all. The one only 
true and living God, from whom all things began 
to be, and by whose almighty power and un wast- 
ing goodness all things continue. “ The God 
of Abraham, the God of Isaac and the God of 
Jacob ; . . . This is my name forever, my memo- 
rial unto all generations.” 

He is 44 the high and lofty One that inhabiteth 


262 


Common Ground . 


eternity, whose name is Holy;” ‘ 4 Glorious in 
holiness, fearful in praises, doing wonders.” Yet 
He graciously condescends to dwell “ with him 
also that is of a contrite and humble spirit.” Even 
we have received ‘ ‘ the Spirit of adoption whereby 
we cry, Abba, Father.” 

The church of God, resting upon the rock , with 
creed, confession and discipline of divine origin 
and authority, and with these seven pillars set to- 
gether in order, producing strength, and giving 
power, not only defensive, but aggressive also, 
should be a holy institution before which, if united, 
the world could not stand, but would soon yield, 
ushering in the millennium. “ Yow unto the King 
eternal, immortal, invisible, the only wise God, be 
honor and glory forever and ever. Amen.” 


Genesis of Power 


263 


CHAPTEE XXIII. 


PRINCIPLES OF ORGANIZATION. 


ELEMENTS OF UNION. 


1st. — One Foundation. - “Jesus the Christ.” 


2d.— One Building. 


3d. — One Creed. 

4th. — One Confession. 


' “Ye also, as lively stones, are built up a spiritual 
house, an holy priesthood, to offer up spiritual 
< sacrifices, acceptable to God by Jesus Christ.” 

“ In whom ye also are builded together, for a 
„ habitation of God through the Spirit.” 

- “ Jesus is the Christ, the Son of God.” 

- “ I believe that Jesus Christ is the Son of God.” 


5th. — One Discipline. 
6th. — One Unity. - 


7th.— The Seven Pil- 
lars of Unity. 


Specifically — “ This is my commandment, that ye love 
one another.” 

Generally — “ The new covenant.” 

“ Endeavoring to keep the unity of the Spirit in the 
bond of peace.” 

One Body — “The church of the living God, the pil- 
lar and ground of the truth.” 

One Spirit — “ The Comforter.” “ The Holy Spirit.” 
“ The Spirit of Truth.” 

One Hope — “The Hope of Salvation.” “The Hope 
of Eternal Life,” 

One Lord — “The Lord and Saviour, Jesus Christ.” 
“ He is Lord of all.” 

One Faith — “Faith comes by hearing; and hearing 
by the word of God.” “ The sub- 
stance of things hoped for; the evi- 
dence of things not seen.” “ The 
faith of Jesus Christ.” 

One Baptism — “Repent ye, and be baptized every 
one of you in the name of Jesus 
Christ for the remission of sins; and 
ye shall receive the gift of the Holy 
Spirit.” “ Buried with him by bap- 
tism into death, . . . raised up 
from the dead by the glory of the 
Father.” 

One God and Father of all — “ The King, eternal, im- 
mortal, invisible, the only wise God, 
to whom be honor and glory forever 
and ever. Amen.” 


8th. — One Name. 


' For the whole body of Christians — “ The Church of 
God.” “ The Kingdom of God.” 

- For the Congregations — “ The Churches of Christ.” 
For individuals as learners— “ Disciples.” 

For the saved — “ Saints.” “ Christians.” 


9th.— One Lord’s Day. - “ The first day of the week.” 


264 


Principles of Organization . 


f “The cup of blessing, . . . is it not the com- 

munion of the blood of Christ? ” “ The bread 
10th. — One Lord’s I ... is it not the communion of the body of 
Supper. - -1 Christ?” 

“ This do ye, as 9 ft as ye drink it, in remembrance of 
me.” 


11 th.— One Divine 
Life. - - - 


12th. — One Reward. 


“Giving all diligence, add to your faith, virtue; and 
to virtue, knowledge; and to knowledge, temper- 
ance; and to temperance, patience; and to pa- 
tience, godliness; and to godliness, brotherly 
kindness; and to brotherly kindness, love.” 

“A crown of righteousness (life), which the Lord, 
the righteous judge, shall give me at that day, 
and not to me only, but unto all them also that 
love his appearing.” “ Eternal Life.” 


These items of unity are believed and accepted 
by all those who receive the Bible as the word of 
God. In their simplest meaning and best accepta- 
tion they form common ground upon which all 
agree, and upon which all can stand and work in 
harmony — a united church. 

This is the religion which can be read in the Bi- 
ble, the only Christianity that can be read in the 
New Testament. 


Genesis of Tower. 


265 


ELEMENTS OF DIVISION. 


1st. — Party Names. - < 


Not in the Bible denoting any church 
organization, general or particular. 


2d. — The Five Points 
of Calvinism. 


3d. — The Apostle’s 
Creed, - - - 

4th. — All Creeds of 
human origin. 

5th. — Human Confes- 
sions, or “ ex- 
perience.” 

6th. — All Disciplines 
of human 
enactment. 


7tb. — All Judaiziug. 


Sin entered, and 


8th.— Unscriptural ex- 
pressions. - - 


9th. — Possessive Pro- 
nouns, - - - 


10th.— Vain Titles. 


Presbyterian, 

Baptist, - - 
Episcopalian, 

Methodist, - 
Campbellite, 

Lutheran, - - - ^ Not found in the Scriptures. 
Roman Catholic, 

Congregationalist, 

Original Sin — Not iu the Bible. 

death by sin.” 

Election and predestination — True, but not in the 
theological sense. 

| *»- false, according 

Perseverance of the saints, j 10 lhe vlow takeu ° £ “• 

Not in the Bible. Not true. The Apostles not re- 
sponsible for it, 

Wholly destitute of divine authority. 

Wholly destitute of divine authority; often absurd. 


Wholly destitute of divine authority. 

Baptism iu the place of 
circumcision, - - - 
Sabbath used for Lord’s 
Day, ------ 

Priest used for Elder or 

Bishop, 

Saving grace, Sovereign 

grace, 

Total Depravity. Hered- 
itary Depravity, - - 
A branch of the church, 

Immortality of the soul, 

Work of grace upon the 
heart, 

The pronouns our, your, his, their, are not found in 
the New Testament iu connection with “church.” 
My is once 60 used ; and appropriately : “ Upon 
this rock,” said Jesus, “ I will build my church.” 

Rev., - j “ Be not ye called Rabbi; for one is your 
Parson, [ master, even Christ; and all ye are 
Divine, ) brethren.” 

“ And call no man your Father on earth : 
for one is your Father, which i^ in 
heaven.” 


Not authorized in 
New Testament. 


the 


Excrescences of a fungus 
theology. 


Pope, 

Father, 


Many of these elements may be true — most of 
them are, no doubt, in some sense true ; and possi- 
bly none of them will jeopardize the salvation of 
him who cherishes them ; yet on account of their 
ambiguity, want of divine authority, and other rea- 
sons, they produce discord, generate strife, and per- 


266 Principles of Organization . 

petuate division. Not one of them is necessary to 
salvation, and all must concede that the church 
would be purer and stronger without them. Parti- 
san religion cannot be sustained without them. They 
constitute the pabulum upon which sects feed and 
hurtful divisions flourish. 

The difference between the Christianity that can 
be read in the Bible, and that which must be proved 
out of it, is the difference between the church of 
God and all human organizations bearing human 
names. The “ High- Church-man ” and the “ Sec- 
ond Adventist,” the “ Calvinist” and the “ Univer- 
salist,” alike can prove each his system out of the 
Bible to the entire satisfaction of his brethren. 
Neither of them, can read the name, or the differen- 
tial tenet of his church in the Bible, Old Testament 
or New. 


Genesis of Power . 


267 


CHAPTER XXIV. 

THE NEW BODY. 

After this long digression, following the power 
of God through the Gospel in the conversion of the 
sinner, which is simply renewing the mind in knowl- 
edge and the heart in holiness, it is time to return 
and learn something about the new body, the new 
earth, and the new heavens. 

The present body in its very best estate requires 
nourishment to replenish its wasted faculties, and 
sleep to recuperate its enervated powers. 

With the best possible care it is exhausted at the 
limitation designated by the Psalmist : ‘ ‘ The days 
of our years are three score years and ten ; and if 
by reason of strength they be four score years, yet 
is their strength labor and sorrow ; for it is soon 
cut off, and we fly away.” “ What is your life? ” 
asks an apostle ; then answers the question by a 
fleeting figure : “It is even a vapor, that appearcth 
for a little time, and then vanisheth away.” 

Well may a man, in view of this limit, pray : 
“ So teach us to number our days that we may apply 
our hearts to wisdom.” But “ the fear of the Lord 
is the beginning of wisdom ; ” therefore the body 
should be preserved blameless, for it is the temple 
of God, and the Spirit of God dwells in it. “ If 
any man defile the temple of God, him shall God 


2 68 * The New Body . 

destroy : for the temple of God is holy, which tem- 
ple ye are.” 

Feeble and unsatisfactory as the present body is, 
it should be preserved in purity, to serve man and 
to glorify God : “ Know ye not that your body is 
the temple of the Holy Spirit, which is in you, 
which ye have of God, and ye are not your own ? 
for ye are bought with a price ; therefore glorify 
God in your body, and in your spirits which are 
God’s.” 

When the work assigned him has been accom- 
© 

plished, and the period has been reached, the Chris- 
tian “ falls asleep in Jesus,” and his body is laid to 
rest. The ransomed “ spirit returns to God who 
gave it,” and in Paradise awaits the “ redemption 
of the body.” “ For the earnest expectation of the 
creature (the body) waiteth for the manifestation (the 
coming forth from Hades) of the sons of God. For 
the creature (body) was made subject to vanity 
(death) not willingly, but by reason of him (God) 
who hath subjected the same (to death) in hope (of 
the resurrection.) Because the creature (body) it- 
self also (as well as the spirit) shall be delivered 
from the bondage of corruption into the glorious lib- 
erty of the children of God.” 

The new body is now in reserve until the new 
earth and the new heaven shall be prepared to re- 
ceive it. This cannot take place until the volume of 
humanity is complete and the final period set. This 
will be a very large volume ; for the descendants of 
Abraham are to be “ as the stars of the sky in mul- 
titude, and as the sand which is by the sea-shore in- 


Genesis of Power. 


269 


numerable.” And John, in his apocalyptic vision, 
saw of the redeemed ‘ 4 a great multitude which no 
man could number.” 

He also heard a mighty angel proclaim, “that 
there should be time no longer.” The drama of hu- 
manity on the stage of time will be closed, and 
eternity will be ushered in ; but not until the res- 
urrection shall have rehabilitated every man, body, 
soul, and spirit, preparatory to the final judgment. 

The dead body, decomposed and blended indis- 
criminately with its primal earth, and the insensate 
soul or animal life mingled again with the primor- 
dial mass of inorganic vitality in the heavens, caused 
some persons, in apostolic times, to say : “There is 
no resurrection of the dead.” This declaration was 
not made, however, until after the resurrection of 
Jesus, on the third day according to the Scriptures, 
had been established be}^ond reasonable doubt, so 
far as human testimony could make a senrble fact 
certain. The witnesses named are, first, Cephas 
and Mary Magdalene, then the twelve ; after that 
above five hundred brethren, then James; and last 
of all, Paul, “ as of one born out of due time.” 

These all saw him after his resurrection, some at 
one time, some at another, for forty days, under cir- 
cumstances most favorable for recognition, walking 
and talking with him, handling him, and eating with 
him, and witnessing his ascension on high. 

The denial of the resurrection called forth also a 
logical argument for a general resurrection un- 
equaled for terseness of style and strength of con- 
clusion, unanswered to this day, and unanswerable. 


270 


The New Body . 


But fools who cannot appreciate an argument can 
ask questions ; hence, even in the nineteenth cen- 
tury, 44 Some one will say, How are the dead 
raised ? and with what body do they come ? ” 
These questions are answered and exemplified by 
one, and perhaps the best, of all the illustrations in 
nature, whether in the vegetable or animal king- 
dom, of a new body springing from the old. The 
grain planted is not the grain received in harvest. 
There are several intermediate and apparently irrel- 
ative states: the blade, the stalk, “the ear, after 
that the full corn in the ear.” 

Jesus said: “Except a grain of wheat fall into 
the ground and die, it abideth alone ; but if it die, 
it bringeth forth much fruit.” 

He who can answer how the grain is converted 
into blade, stalk, organs of reproduction, and finally 
into the new grain, may answ T er also the question : 

4 4 How are the dead raised?” and whoever can under- 
stand clearly and accurately the relation between 
the grain planted and the grain harvested, may also 
comprehend how 4 4 God givetli ... to every seed 
its own body ; ” and how he can in the resurrection 
give to every man his own body. 

That the new body will be determined both in 
kind and quality by the dead body from which it 
sprang, is abundantly sustained by reason as well as 
revelation. In characteristics they will differ more, 
perhaps, than the beautiful aerial butterfly from the 
uncouth subterranean grub from which it sprung. 
44 It is sowm in corruption, it is raised in incorrup- 
tion ; it is sown in dishonor, it is raised in glory ; it 


271 


Genesis of Power* 

is sown in weakness, it is raised in power ; it is 
sown a natural body, it is raised a spiritual body. 
There is a natural body, and there is a spiritual 
body.” 

By ‘ ‘ natural body ” is understood a body suited 
to the environments of nature ; by “spiritual body ” 
should, in like manner, be understood, not a body 
made of spirit, which would be the grossest sole- 
cism, but a body adapted to spiritual conditions. 

What these will be is not now known. “ It doth 
not yet appear what we shall be ; but we know that, 
when he (Jesus) shall appear, we shall be like him ; 
for we shall see him as he is.” Some of the char- 
acteristics of his body after his resurrection, both 
before and after his ascension, are also known. 

The eleven apostles and those disciples with them 
were gathered together on the evening after his res- 
urrection relating the wonderful incidents of the 
day; then “Jesus himself stood in the midst of 
them, and said, Peace be unto you. But they were 
terrified and affrighted, and supposed that they had 
seen a spirit. And he said unto them, Why are ye 
troubled ? . . . behold my hands and my feet, that 
it is I myself : handle me, and see ; for a spirit hath 
not flesh and bones, as ye see me have. . . . And 
he said unto them, Have ye here any meat? and 
they gave him a piece of a broiled fish, and of an 
honeycomb ; and he took and did eat before them.” 

The body which the disciples saw was not a 
spirit, but flesh and bones — a veritable body capable 
of taking nourishment. 

After this his disciples were together, doubting 


272 


The JSfew Body. 


Thomas being with them ‘ Then came Jesus, the 
doors being shut, and stood in the midst, and said, 
Peace be unto you. Then said he to Thomas, Reach 
hither thy finger, and behold my hands ; and reach 
hither thy hand, and thrust it into my side ; and be 
not faithless, but believing. And Thomas answered 
and said unto him, My Lord and my God ! ” 

It is clear from this and parallel scriptures that 
material things formed no obstruction to his body, 
and that it bore marks of identification even to the 
print of the nails and the laceration of his side by 
the spear in crucifixion. It was a spiritual body, or 
a body adapted to spiritual conditions ; though com- 
posed of flesh and bones. 

Another characteristic was exhibited in his as- 
cension. When Jesus was on Mount Olivet in the 
act of blessing his disciples, “ While they beheld, 
he was taken up, and a cloud received him out of 
their sight.” 

Stephen, the proto-martyr, “looked up stead- 
fastly into heaven, and saw the glory of God, and 
Jesus standing on the right hand of God.” 

Paul also saw Jesus twice after he was glorified : 
first, as he went to Damascus, when the brightness 
of his presence was so intense as to destroy his sight 
until miraculously restored by Ananias ; a second 
time, by the altar in Jerusalem. 

The venerable John, when in the spirit on the Lord’s 
day, in the isle of Patmos, heard behind him a great 
voice, as of a trumpet : “ And I turned,” says lie, 
“ to see the voice that spake with me. And being 
turned, I saw seven gojden candlesticks ; and in the 


Genesis of Power. 


m 


midst of the candlesticks one like unto a son of 
man, clothed with a garment down to the feet, and 
girt about the breasts with a golden girdle ; his 
head and his hairs were white like wool, as white 
as snow; and his eyes were as a flame of fire, and 
his feet like unto fine brass, as if they burned in a 
furnace ; and his voice as the sound of many waters* 
And he had in his right hand seven stars ; and out 
of his mouth went a sharp two-edged sword ; and 
liis countenance was as the sun shineth in his 
strength. And when I saw him I fell at his feet as 
dead.” 

From these scriptures we learn that the “ glori- 
ous body ” after which ours is to be fashioned could 
appear and disappear at pleasure ; that doors could 
not prevent its ingress and egress ; that it was not 
made of spirit, but of “ flesh and bones ; ” — that it 
could w T alk, and talk, and eat; that it was suscep- 
tible of recognition by the marks it bore while liv- 
ing ; that it was without gravity, or, at least, earth’s 
attraction had lost its power over it; and finally, 
that the brightness of his presence would scath 
mortal eyes, and the glory of his person cause one 
to fall as dead. 

“Our conversation,” says an apostle, “is in 
heaven ; from whence also we look for the Saviour, 
the Lord Jesus Christ, who shall change our vile 
body, that it may be fashioned like unto his glori- 
ous body.” This may not come to pass, nor is it 
desirable it should, until the earth and the heavens 
shall have been renovated and prepared a fit abode 
for the new man. 


274 


The New Body. 


The resurrection will be announced by “ the last 
trump : for the trumpet shall sound, and the dead 
shall be raised incorruptible, and we shall be 
changed. For this corruptible must put on incor- 
ruption, and this mortal must put on immortality. 
So when this corruptible shall have put on incor- 
ruption ; and this mortal shall have put on immor- 
tality, then shall be brought to pass the saying that 
is written, Death is swallowed up in victory. ” 

Jesus speaks often of his coming “ in the glory 
of his Father with the holy angels ; ” and Chris- 
tians are ‘ ‘ looking for and hasting unto the coming 
of the day of God ; ” when the Son of man * ‘ shall 
send his angels with a great sound of a trumpet, 
and they shall gather together his elect from the 
four winds, from one end of heaven to the other.” 

But the earth will be full of living people at that 
time, who shall not die, but be changed; for the 
apostle says : “ Behold I show you a mystery ; we 
shall not all sleep, but we shall all be changed, in a mo- 
ment, in the twinkling of an eye, at the last trump.” 
And again : “ We would not have you ignorant, 
brethren, concerning them that fall asleep ; that you 
sorrow not, even as the rest, who have no hope. 
For if we believe that Jesus died and rose again, 
even so them also that are fallen asleep in Jesus 
will God bring with him. For this we say unto 
you by the word of the Lord, that we who are alive, 
that are left unto the coming of the Lord, shall in 
no wise precede them that are fallen asleep. For 
the Lord himself shall descend from heaven with a 
shout, with the voice of* the arch angel, and with 


275 


Genesis of Power. 

the trump of God : and the dead in Christ shall rise 
first : then we that are alive, who are left, shall to- 
gether with them be caught up in the clouds : and 
so shall w r e ever be with the Lord.” 

“Then shall the righteous .shine forth as the sun 
in the kingdom of their Father.” 

The new body secured by the resurrection of the 
dead and the change of the living pertains only to 
the children of God. There will be also a resur- 
rection of the unjust. Paul before Agrippa, says : 
“ I have hope . . . that there shall be a resurrec- 
tion of the dead, both of the just and the unjust. ” 
Jesus also says : “Marvel not at this : for the hour 
is coming, in the which all that are in their graves 
shall hear his voice, and shall come forth ; they that 
have done good, unto the resurrection of life ; and 
they that have done evil, unto the resurrection of 
damnation.” 

There are evidently two resurrections ; though 
the second is not named as such ; the first one 
probably embraced the prophets and martyrs who 
rose immediately after his rising. “Jesus, when 
he had cried again with a loud voice, yielded up his 
spirit. And, behold, the veil of the temple was 
rent in twain from the top to the bottom ; and the 
earth did quake and the rocks rent ; and the graves 
were opened, and many bodies of the saints which 
slept, arose, and came out of the graves after his 
resurrection, and went into the holy city, and ap- 
peared unto many.” 

These, no doubt, made the royal escort, the tri- 
umphal procession, which raised the shout as they, 


27C, 


The New Body. 


led by the ascending Conqueror, approached the ce- 
lestial city : “Lift up your heads, O ye gates ; and 
be ye lift up, ye everlasting doors ; and the King of 
glory shall come in.” 

“ Blessed and holy is he that hath part in the 
first resurrection ; upon such the second death 
shall have no power.” 

The second or general resurrection is, by Jesus 
himself, referred to the last day. He says : “ All 
that the Father hath given me will I raise up at the 
last day.” This will close the work of redemption 
preparatory to the final judgment. 

The resurrection alone will not give the new body, 
but the Spirit of Christ that dwells in the Christian 
will. The “ unjust ” will be raised, but not changed ; 
that is, resurrected not to life, which is by the quick- 
ening of the Spirit, but to condemnation. “ Now 
if any man have not the Spirit of Christ, he is none 
of his. And if Christ be in you, the body is dead 
because of sin ; but the Spirit is life because of 
righteousness. But if the Spirit of him that raised 
up Jesus from the dead dwell in you, he that raised 
up Christ from the dead shall also quicken your 
mortal bodies by his Spirit that dwelleth in you.” 

The quickening or life-giving power is in the 
Spirit. If the Spirit dwell not in a man in this life, 
it is not possible that it can quicken him into im- 
mortality after the resurrection. 

The scriptures quoted show that the living at that 
day shall have no advantage of the dead. The or- 
der will be, first, they that are Christ’s will be raised, 
probably in the same sfyle of body that they had 




Genesis of Power . 


277 


when living, and in this respect not different from 
the “ unjust.” “ But in a moment, in the twinkling 
of an eye,” all in whom the Spirit of God had dwelt 
when living, and the living in whom it shall then 
dwell, shall be changed by that Spirit, shall be 
clothed with immortality. The new body, then, is 
conditioned on the Spirit dwelling in the old. 

The Christian with the mind renewed in knowl- 
edge and the heart in holiness will be satisfied with 
his body made new after the fashion of Christ’s 
“ glorious body.” Thus perfectly renovated and 
rehabilitated, he will appear a man complete, spirit, 
soul, and body; ready for the new environments to 
follow the final judgment, which will immediately 
follow. 

The Apostle John’s description of the last scene 
in the final act of the great drama of humanity is 
as follows : 

“ And I saw a great white throne, and him that 
sat on it, from whose face the earth and the heaven 
fled away, and there was found no place for them. 
And I saw the dead, small and great, stand before 
God ; and the books were opened, and another 
book was opened, which is the book of life : and 
the dead were judged out of those tilings which 
were written in the books, according to their works.” 


278 New Heavens and a New Earth . 


CHAPTER XXV. 

NEW HEAVENS AND A NEW EARTH. 

The grandest conception possible of divine phys- 
ical power specifically exhibited is the disruption 
and dissolution of a world, overcoming every force 
that binds its elements together, and scattering them 
in mist and vapor through the space of multiplied 
millions of miles. 

The constant forces, such as cohesive and chemi- 
cal attraction, which hold in compact mass the in- 
gredients of a world, and the force of gravity bind- 
ing in one the solar system, either elude the popu- 
lar mind, or on account of their continued action 
and familiar phenomena lose their novelty and fail 
to excite surprise or wonder ; but the thought of 
the explosion of the earth and melting of its mat- 
ter, the vaporization of seas and oceans, the atmos- 
pheric heavens incandescent to their empyreal lim- 
its, and the whole lifted and scattered in attenuated 
vapor through the outward space, fills every mind 
with surprise and admiration for the sublimity of 
the singular and unusual phenomena, and the om- 
nipotence of the power that produces them. 

That such power is stored even in the bosom of 
the earth itself, is admitted by the wise ; and that 
such result will terminate t and conclude the present 


Genesis of Power. 279 

condition of the world and its works is a priori 
most probable. 

Temporary blazing stars which appear often in 
the sky, suggest the destruction of form and con- 
dition of worlds, and even suns, by heat. The 
earth itself may ultimately furnish a celestial bon- 
fire. Collision with a similar mass with like veloc- 
ity would develop heat sufficient to dissolve and 4 
volatilize both. Some wanderer, as a comet with 
compact nucleus, or some meteorolite, in solar, or 
possibly from stellar space, may be following a va- 
rying orbit which will finally bring it into collision 
with the earth, destroying both and mingling their 
elements for a new and better system to result from 
the blended masses. 

The crust of the earth is thinner, say men of sci- 
ence, relatively to its size, than the shell on an egg; 
and it encloses matter, probably in a liquid state, 
fifty times hotter than steel at white heat. A rent 
in this crust, in the thinnest part, under the deep- 
est ocean, would precipitate the water upon the in- 
candescent mass, developing electricity enough to 
decompose the water into the two inflammable gases, 
oxygen and hydrogen, which, taking fire, would dis- 
solve with explosive energy and “great noise,” 
earth and air with fervent heat. 

The senescence and increasing exhaustion of the 
world point to a radical change in the not distant 
future ; and reason discovers many causes, and finds 
much material that might produce change ; this is, 
however, one of the myriad problems which science 
cannot solve ; therefore it is remanded to the de- 


280 New Heavens and a Hew Earth. 

partinent of faith, where we have, by revelation, a 
succinct and rational account of the final catastro- 
phe of the present earth and heavens. 

The Apostle Peter, in response to “ scoffers, walk- 
ing after their own lusts, and saying, Where is the 
promise of his coming? for since the fathers fell 
asleep all things continue as they were from the be- 
ginning of the creation, ” says, that they are wil- 
lingly ignorant that “ the world that then was, be- 
ing overflowed with water, perished ; but the heav- 
ens and the earth which are now, by the same word 
are kept in store, reserved unto fire against the day 
of judgment and perdition of ungodly men. . . . 
But the day of the Lord will come as a thief in the 
night ; in the which the heavens shall pass away 
with a great noise, and the elements shall melt with 
fervent heat ; nevertheless we, according to his 
promise, look for new heavens and a new earth, 
wherein dwelletli righteousness.” 

This is full and explicit, showing that, as the 
world had been once destroyed by water, it will 
hereafter be destroyed by fire. The judgment and 
perdition of that class of scoffers who hold the truth 
in unrighteousness, whose infidelity provoked this 
teaching, is appropriately introduced ; while the 
Christian is reminded of his promise : “New heav- 
ens and a new earth.” 

These changes are subjects of prophecy, pointing 
to the destruction of the old and promising the new. 
The Psalmist says : “Of old hast thou laid the 
foundation of the earth : and the heavens are the 
work of thy hands. Tliey shall perish, but thou 


Genesis of Power. 


m 

shalt endure : yea, all of them shall wax old like a 
garment ; as a vesture shalt thou fold them up and 
thou shalt change them, and they shall be changed : 
but thou art the same, and thy years shall have no 
end.” “ Heaven and earth shall pass away,” said 
Jesus, “but my words shall not pass away.” 

Isaiah says : “ Behold I create new heavens and 
a new earth : and the former shall not be remem- 
bered, nor come in mind.” Again: “As the new 
heavens and the new earth, which I will make, shall 
remain before me, saith the Lord, so shall your seed 
and your name remain.” 

John the Bevelator says: “And I saw a new 
heaven and a new earth : for the first heaven and 
the first earth were passed away ; and there was no 
more sea.” This was after the final judgment and 
casting into the lake of fire those whose names were 
not written in the book of life. 

The new abode is the home of the children of 
God. 

It is evidently not possible that human language 
can describe, or the mind of man comprehend or 
appreciate the grandeur and glory of the new earth 
and heaven in their sublime amplitude and celestial 
beauty. Therefore he puts them under the figure 
of a city : “The holy city, New Jerusalem, coming 
down from God out of heaven, prepared as a bride 
adorned for her husband.” 

Again he says, an angel “talked with me, say- 
ing, Come hither, I will show you the bride, the 
Lamb’s wife. And he carried me away in the spirit 
to a great and high mountain, and showed me that 


282 New Heavens and a Hew Earth. 

great city, the holy Jerusalem, descending out of 
heaven from God, having the glory of God.” In 
vision only has such a city been seen. The imagi- 
nation cannot construct nor fancy paint the strength, 
beauty, and magnificence of that city whose maker 
and builder is God. 

A few of its peculiarities may be noted : First, 
its dimensions — “ twelve thousand furlongs” — fif- 
teen hundred miles ; the length and breadth and 
height of it are equal — a cube. Then, it was di- 
vided into twelve apartments, or stories, with the 
space of one hundred and twenty-five miles between 
“ the foundations,” or floors. 

All the cities of the world might be placed in one 
corner of one of these apartments, giving them a 
length and breadth of five hundred miles, and yet 
there would be eight times as much space on that 
floor unoccupied ; in other words, if all cities should 
occupy two hundred and fifty thousand square miles, 
there would remain two million miles unoccupied. 
The eleven remaining floors contain ninety-nine 
times as much space as that occupied. Or if the 
twelve foundations are on the same plane, then 
there will be eight apartments, each five hundred 
miles squared, with a square court within of two 
hundred and fifty thousand square miles. In this case, 
if five hundred miles squared be assigned to all the 
cities in the world, there will remain seven equal 
spaces, and the central court, unoccupied. The 
material and garnishing of the foundations, the 
walls, the pavement, and the gates, described in the 


Genesis of Power. 283 

vision, are all of the pure and precious things of 
earth. 

The fact is emphasized by repetition, that “there 
shall be no night there.” Yet the city had no need 
of the sun, neither of the moon, to shine in it : for 
the glory of God did lighten it, and the Lamb is 
the light thereof. 

The sources of supply are 4 4 a pure river of water 
of life, clear as crystal, proceeding out of the throne 
of God and of the Lamb. In the midst of the 
street of it, and on either side of the river, was 
there the tree of life, which bear twelve manner of 
fruits and yield their fruit every month, and the 
leaves of the tree are for the healing of the nations.” 

Interest attaches not so much, however, to the 
material of a city, nor its adornings, as to its occu- 
pants. A new heaven and a new earth with cor- 
rupt society, where want, and crime, and death 
reign, would lose much of their attractions. Hence 
the assurance given, that “there shall in nowise 
enter into it anything that defileth , neither whatso- 
ever worketh abomination, or maketh a lie : but 
they who are written in the Lamb’s book of life.” 

! This city shall be to man the centre of the uni- 
verse, and the abode of the Most High ; for 44 the 
throne of God and of the Lamb shall be in it.” 
John 44 heard a great voice out of heaven, saying, 
Behold, the tabernacle of God is with men, and he 
will dwell with them and they shall be his people, 
and God himself shall be with them, and be their 
God.” Elsewhere it is said : 44 1 will be a Father unto 


284 New Heavens and a New Earth. 

you, and ye shall be my sons and daughters, saith 
the Lord Almighty.” 

First of all the citizens of this wonderful city is 
the omnipotent, omnipresent, omniscient, “ the 
King eternal, immortal, invisible, the only wise 
God,” the fountain of life, “ who only hath immor- 
tality, dwelling in the light which no man can ap- 
proach unto.” The inhabitants “ need no candle, 
neither light of the sun ; for the Lord God givetli 
them light.” He is the great Creator, from whom 
all things began to be, and by whose almighty 
power and infinite goodness all things continue. 
“ He is the preserver and gracious benefactor of 
all ; ” “ The Father of mercies and God of all grace 
and truth;” the loving Father in whose presence 
his children shall dwell forever in peace. 

And with him is Jesus, “the Son of man,” a 
title and designation which Jesus loved, “ who be- 
ing the brightness of his (the Father’s) glory and 
the express image of his person, and upholding all 
things by the word of his power, when he had, by 
himself purged our sins, sat down on the right hand 
of the majesty on high. “ I saw no temple therein,” 
says John, “ for the Lord God Almighty and the 
Lamb are the temple of it. And the city had no 
need of the sun, neither of the moon, to shine in 
it ; for the glory of God did lighten it, and the 
Lamb is the light thereof.” 

Of him the Father said, breaking the silence of the 
heavens with oral voice, “ This is my Son, the be- 
loved, in whom I am well pleased.” Sweeter than 
the £ ‘ music of the spheres ” is this benign recog- 


Genesis of Power . 


285 


nition by the divine Father of his Son, “ made of 
a woman, made under the law, to redeem them that 
were under the law, that we might receive the 
adoption of sons.” “ Let this mind be in you,” 
said the apostle to the Philippians, “ which was also 
in Christ Jesus; who, being in the form of God, 
thought it not robbery to be equal with God ; but 
made himself of no reputation, and took upon him 
the form of a servant, and was made in the like- 
ness of men ; and being found in fashion as a man, 
he humbled himself, and became obedient unto 
death, even the death of the cross. Wherefore God 
also hath highly exalted him, and given him a name 
which is above every name ; that at the name of 
Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth ; 
and that every tongue should confess that Jesus 
Christ is Lord to the glory of God the Father.” 
For God gave him honor and glory infinitely above 
every creature “ when he raised him from the dead, 
and set him at his own right hand in the heavenly 
places, far above principalities, and power, and 
might, and dominion, and every name that is named, 
not only in this world, but also that which is to 
come : and hath put all things under his feet, and 
gave him to be the head over all things to the church, 
which is his body, the fullness of him that filleth 
all in all.” 

When upon earth he was as a root out of dry 
ground ; he had no form nor comeliness, therefore 
he was no beauty that he should be desired ; he 
was despised and rejected of men, a man of sor- 


286 JVew Heavens and a Hew Earth 

sows and acquainted with grief; yet hath God now 
given him a 44 glorious body,” and made him “the 
chiefest among ten thousand,” and 4 4 altogether 
lovely,” “the first begotten of the dead and 
the prince of the kings of the earth.” He is 
4 4 the blessed and only potentate, the king of kings 
and Lord of Lords,” who “must reign until he 
hath put all enemies under his feet. The last 
enemy that shall be destroyed is death.” 

Next appear the hundred and forty and four 
thousand of Israel, and with them the innumerable 
host standing before the throne arrayed in white, 
bearing palms of victory. To them is given the 
place and position of peculiar favor and highest 
honor, for he had made them kings and priests 
unto God his father. 

In the rapture of celestial bliss they sing, “with 
loud voice,” that wonderful song, 44 Salvation,” 
which none but the saved ever sang or can sing ; 
and the angels who stood round about the throne, 
fell on their faces and worshipped God, saying, 
“Blessing, and glory, and wisdom, and thanks- 
giving, and honor, and power, and might, be unto 
our God for ever and ever. Amen.” 

Are not all these angels, of every rank and 
order, 4 4 ministering spirits sent forth to minister 
for them who shall be heirs of salvation ? ” 

The new heavens and new earth are thus repre- 
sented as grand beyond the power of description, 
and transcendently beautiful. They constitute a 
fit abode, a delightful home for the new man. And 
all together it will be the combined result of the 


Genesis of Power . 


287 


gospel, as the power of God in producing the new 
mind and new heart, the resurrection of the power 
of God in giving the new body, and the dissolving 
of the elements with fervent heat and their recon- 
struction,” as the power of God in giving a new 
heaven and a new earth wherein dwelleth righteous- 
ness. 

Then will be finished the mighty work of reno- 
vation, employing every power and exhausting 
every resource in the universe for its completion. 

It was mighty to create, mightier to redeem, but 
mightiest of all to rehabilitate man and crown him 
with glory, honor and immortality, culminating in 
eternal life. Beyond this the aspiration of the 
tallest intellect, the fondest heart, cannot rise, the 
flight of the wildest fancy on boldest wing cannot 
soar, as it is written ‘ ‘ Eye hath not seen nor ear 
heard, neither have entered into the heart of man 
the things which God hath prepared for them that 
love him.” But God made them known to the 
apostles in language which the Spirit teaches ; 
hence, the natural man comprehends them not, for 
they are spiritually discerned. 

The child of God recognizes power infinite, and 
-wisdom unsearchable' ; above these he feels a father’s 
love and the sympathy of a personal Saviour. 
Here he meets a tenderness too deep for tears, a 
love whose symbol is the cross, and whose ex- 
pression is the agony of Gethsemane and Joseph’s 
new tomb. Moved by sympathy and drawn by 
love divine he comes nearer God, growing in grace 
and a knowledge of the truth by maintaining an 


288 New Heavens and a New Earth. 

intimate relation to the great Teacher, who is him- 
self the way, the truth, and the life. 

“ O, the depth of the riches, both of the wisdom 
and knowledge of God ! how unsearchable are his 
judgments and his ways past finding out ! 

For of him and through him, and to him, are all 
things ; to whom be glory for ever. Amen.” 


THE END. 
























. 



















































































































































